Colonial Beginnings Research Articles

Transformation of Traditional Colonial Bazaars: Case of Malcolm Peth Bazaar, Mahabaleshwar, India

ABSTRACT A bazaar is a market place that contributes to the economy as well as the spatial, cultural, political, educational, and social determinants of the society and its settlement. Bazaars, specifically in British colonial hill towns of India due to their unique characteristics, have showcased significant transformation in social and physical attributes. The potential reasons include the pressures of industrialization, tourism, consumerism, and continuously evolving identities. In this context, the paper examines the case of Malcolm Peth bazaar at Mahabaleshwar in Maharashtra, India. It aims to comprehend the socio-cultural and spatial transformation of the bazaar, from its British colonial beginnings to the present differential scenario, emphasizing the perception and representation of the traditional place. The methodology follows the descriptive and interpretive research approach. The process commences with exploring the available theory and literature, followed by the development of a theoretical framework through the literature discourse to holistically investigate the complexities of the traditional bazaar. On-site data collection includes spatial information represented through maps and illustrations and stakeholders’ perceptions recorded in interviews. Subsequently, the data is analyzed by forming domains and categories through tabular frameworks and further narrated to abstract the findings. Focusing on the changing traditions and heritage value, the interpretation of the result elucidates the bazaar’s socio-spatial character in diverse time-place environments that the bazaar has reflected in its evolution process. Highlighting the insensitive approach towards the culturally sensitive traditional bazaar, the research concludes by accentuating the need to react cautiously toward preserving the historical notions of the place.

Dislodging the Colonial “Nable String” of Primary Teacher Education in St. Vincent and the Grenadines

The St. Vincent Teachers’ Training College (SVTC) was founded in 1964 with assistance from The University of the West Indies, Mona, Jamaica. Unarguably, teacher education in the St. Vincent and the Grenadines (SVG) has evolved slightly from its colonial beginnings. It now includes secondary, technical vocational teacher education, and early childhood education. While still operating within a postcolonial context, the philosophical underpinning of teacher education in SVG is a mirror of its colonial origins. Therefore, I believe that primary teacher education in SVG is yet to cut its colonial “nable string” which is the English creole phrase for the umbilical cord. Set against the backdrop of postcolonial perspectives this paper contends that there is a need to reconceptualise the length of initial primary teacher education to meet the demands of 21st century primary education in SVG.

Filosofie zločinu a trestu – vybrané aspekty amerického trestního práva v 19. století se zvláštním zřetelem k problematice vězeňství

In his article, the author discusses the development of American criminal law in the 19th century, with the focus on prison issues. In this context, he also recalls the views of the French thinker Michel Foucault on this topic expressed in his now classic work “Discipline and Punish”. In order to provide the necessary context, this section is preceded by a brief outline of the development of American criminal law since its colonial beginnings. Then, as far as the prison system itself in the newly founded United States of America is concerned, the author highlights two different approaches to prisoners that were applied in the jail houses Eastern Penitentiary in Pennsylvania and Auburn Prison in New York. He also focuses on the economic side of the issue, whereas part of the text aims to analyse the phenomenon of the “convict lease system” as practised particularly in the American South. Finally, he concludes his article by mentioning other attempts to reform the prison system in the second half of the 19th century.

1 - Women and Urban Experience in Colonial Lagos

The social and economic history of Lagos cannot be written without reference to the activities of women as individuals or as a group. From the pre-colonial period, women played significant roles in the economic and social activities of the city. At the beginning of colonialism, their activities extended beyond the social and economic realms into political activism and partisan politics. This article examines the experiences of women in the wake of the modernization and urbanization policies of the British in colonial Lagos, especially from 1900 to the end of the World War II. The article extensively utilizes both primary and secondary sources. It concludes that though women in Lagos were industrious, their contact with Europeans further transformed their traditional roles politically, socially and economically.

Rewriting Shakespeare: Discussing Postmodern Drama Elements in Two Feature Film Adaptations of William Shakespeare’s play “The Tempest”

This article is going to discuss and compare two film adaptations of William Shakespeare’s classical drama The Tempest (1611). Julie Taymor’s The Tempest (2010) and Derek Jarman’s The Tempest (1979) are two peculiar representations specifically rewriting gender, race and power issues original text has dealt with. Reason behind the selection of The Tempest (1611) in this reseaarch is its specificity in the Western Drama in terms of having fragments from mythology, ancient Greek Drama, Latin Drama, Romance, Neoclassicism and Symbolism as well as discussing modern and universal issues like gender, race and power. The time Shakespeare wrote this play coincided with the beginning of English colonialism. In general, it rallies with the classical approaches of tragedy and comedy through combining their elements. The Tempest may be regarded as the initiation of the post-colonial drama. Adaptation of The Tempest into cinema and theatre is a long journey. In this study, Derek Jarman’s and Julie Taymor’s film adaptations are going to be discussed and compared regarding their postmodern drama elements. Both films are selected for analysis because of their focus on sexual identities. In order to contribute to previous studies regarding Shakespeare’s play The Tempest as a postmodern play because it contains themes that he puts at the center of postmodernism, as a result of the findings obtained at the end of the study, it is revealed that Tempest is a text that can be rewritten in accordance with the socio-cultural position and stance in the historical context. It can address audience of today with its themes and narrative and can be adapted to a postmodern film with its timelessness. The other conclusion of this research is that while Shakespeare’s play The Tempest was rewritten with a queer gaze in Derek Jarman’s adaptation in 1979, it was seen that the text was rewritten with a feminist discourse and narrative in Julie Taymor’s adaptation.

The Duality of Magic and Memory as the Structure of Narrative Repetition in Toni Morrison’s Beloved

This paper examines the repetitive narrative structure in Toni Morrison’s Beloved (1987). Morrison writings focus on colonial issues and its relative issues. She deals with the colonial subjects that influence the world since the beginning of colonialism up to the present day. In her fiction, she depicts many thematic issues that have a universal appeal. One of these issues is color. This is issue is of paramount importance since it relates to the treatment of black people in different ways. Before the mid-twentieth century, color was a great subject to the public opinion in all over the world. The black people were deprived of their human dignity. They are treated in a lower position that affects their identity and human dignity. There were no serious steps to be taken in order to limit the treatment of black people in inferior positions. So, color was interrogated many times during the first part of the twentieth century because the colonial and imperial plans were spreading all over the world. Therefore, the aim of this paper is to explore Morrison’s repetitive narrative structure as a magical site of memory in Beloved (1987).

Dependency, White Privilege, and Transnational Hegemonic Reconfiguration: Investigating Systems of Power and Identity Privilege in The Bahamas

White cultural hegemony has been used as a determinant of identity privilege in The Bahamas since the beginning of British colonialism. This ideal justifies and confers the dominance of whiteness while also including a moral responsibility to enforce the racial hierarchy as a part of a "global cognitive dysfunction" (Mills 18) that sees non-white actors as intrinsically lesser; an understanding Charles Mills argues is needed to uphold a racialized social contract. This “grammar of racial difference” inculcates the need for whiteness to act as savior through the subjugation and cultural integration of the “other” (Mahmud). However, beyond its role as a dysfunction, this conception of a moral obligation—or colloquially, a ‘white savior complex’—guides understandings of why colonial leaders forged hegemonic relationships with the U.S. despite the country’s apparent intent to achieve independence. These relationships were a strategic part of a colonial-savior complex and adherence to a global system that values 'whiteness.' 
 This paper suggests that despite independence, The Bahamas remains subjected to the dependency role under a system of white privilege, resulting from colonial agreements made with the United States, and multi-national agencies, and regulatory bodies that enforce a hegemonic reconstruction of influence. Ergo, the cultural hegemony of the United States as an industrialized giant merely filled the void that the British rule left behind.

Beliefs, identity and memory in Southern Louisiana Creole culture

Güney Louisiana bölgesi, on beşinci yüzyıldan
 itibaren transatlantik sömürgeciliğin beşiği olan Karayipler’den aldığı
 Akdeniz, Afrika ve Latin Amerika kültürlerinin kavşak noktası olmuştur. Bölge,
 Fransız ve İspanyol sömürgeciliğinden miras Katolik-Kreole kültürüne özgü
 toplumsal tabakalaşması, yerel kimliğinde barındırmakta olduğu çeşitli
 inanışların ve ırkların melezliği ile günümüz Amerika Birleşik Devletleri’nin
 özel bir kültürel yöresidir. Güney Louisiana, 1803’ten itibaren Amerika
 Birleşik Devletleri sınırlarına dâhil edildikten sonra Anglo-Protestan Amerikan
 kimliğinin hâkimiyet alanına girmiştir. İç Savaş öncesi köleciliğe dayalı
 tarımsal üretimi, katı toplumsal sınıfları, seçkinci siyasi yapısı ve köleci
 toplumsal yapısının yarattığı ırk ayrımcılığı sebebiyle diğer Güney eyaletleri
 ile ortak özellikler taşımaktadır. Bununla birlikte, Güney Louisiana, önceki
 Fransız ve İspanyol sömürgeciliğine özgü Katolik-Kreole kültürel mirası ile
 günümüz Louisiana eyaleti sınırları içinde bile marjinal bir yerel kimlik olarak
 varlığını sürdürmektedir. Portekizce “yerli” anlamındaki criulo kelimesinden türetilmiş olan Kreole tanımı ilk olarak on
 altıncı yüzyılda Yeni Dünya’daki ikinci nesil Avrupalı sömürgeci yerleşimci
 nüfus için kullanılmıştır. Bu bağlamda, yeni sömürgeci nüfusun Avrupa’daki
 hanedan anakent kültürlerinden uzaklığını ifade eden Kreole tanımı sömürgelerde
 gözlemlenen potansiyel siyasi bir tehdidin de temsili olmuştur. Daha sonraları
 Yeni Dünya sömürgelerinde başlayan transatlantik kölecilik ile birlikte Kreole tanımı,
 Afrika’dan Amerika’ya getirilen Afrikalı köleler ile Amerika’da doğan ikinci
 nesil köleler arasındaki hiyerarşiyi belirlemek için kullanmıştır. Zaman içinde
 Güney ve Orta Amerika’nın sömürgeci köleci toplum yapısının doğurduğu Avrupalı,
 Afrikalı ve Yerli Amerikalıların bir arada yaşam biçimi, Kreole tanımını hem
 ırksal hem kültürel bağlamda bir melezlik kavramına dönüştürmüştür. Böylece
 Kreole kavramı, günümüz Güney Louisiana’daki yerel inanışlar, kimlikler ve
 yerel bellek ile bütün, özgün bir kültürel öge olarak, bu yörenin, Amerika
 Birleşik Devletleri’nin ana akım siyasi erki ve toplumsal kimliğinin hâkimiyet
 alanına karşı direnç göstermesine olanak sağlamıştır. Bu çalışmada, Jewel
 Parker Rhodes’un Voodoo Dreams (1993) adlı romanı ve Mona Lisa Saloy’un Red
 Beans and Ricely Yours (2005) adlı şiir kitabında Güney Louisiana Kreole
 inanışları, kimlik algısı ve yerel bellek unsurları incelenecektir. 

Weaponized Racial Fear

Irrational fear of people of color has shaped the American criminal justice system since the nation’s colonial beginnings. But while scholars have examined the impacts of racial bias on official institutional actors – police, prosecutors, judges, and juries – comparatively little has been written about civilian abuse of law enforcement to weaponize their own racial fears. This Article presents the first comprehensive discussion of civilian manipulation of the criminal justice system to enforce racial bias and the state’s acquiescence to this bias-motivated abuse. The Article proceeds in five parts. First, it traces the legacy of racial fear from slavery and Jim Crow to mass incarceration and current corrosive biases against people of color who step out of their “iconic ghettos” into “white spaces.” Second, it explores the role of implicit bias in perpetuating racial fear and the limits of bias retraining programs. Third, it examines the abuse of emergency response systems by the racially fearful, including the motivations for and tragic consequences of calling 911 for “living while black.” Fourth, the Article confronts the “weapon” in this scenario: the armed police officer. It examines the near-absolute immunity for officer violence against people of color, as well as the growing immunity for civilian vigilantes in so-called “stand your ground jurisdictions,” both of which encourage preventable violent confrontations initiated by civilian racial fear. Fifth, the Article surveys existing legislative schemes to reduce 911 abuse and presents an innovative model statute that balances the need for access to emergency response systems with a desire to deter racially-biased behavior. Borrowing from recent legislative efforts to reduce frivolous lawsuits aimed at chilling free speech and silencing public critics, the model statute attempts to deter and punish clearly frivolous abuses while neither chilling participation from innocent civilians nor demanding civilian expertise of suspicious criminal activity. In doing so, the Article encourages both less police responsiveness to non-emergency calls and more aggressive enforcement against invitations to criminalize on the basis of race.

175 Years of Caring: A Celebration

Back to table of contents Previous article Next article From The PresidentFull Access175 Years of Caring: A CelebrationAltha StewartM.D.Altha StewartSearch for more papers by this authorM.D.Published Online:28 Dec 2018https://doi.org/10.1176/appi.pn.2019.1a23In 1844, 13 superintendents of our young country’s institutions for people with mental illness came together for the purpose of improving the lives of the individuals under their care. The founders of what they named the Association of Medical Superintendents of American Institutions for the Insane were proponents of moral treatment—the idea that society should provide psychosocial care in a humane environment. One of the founders, Dr. Thomas Kirkbride, devised an architectural plan used in the building of many asylums for decades to come that featured natural light and abundant fresh air surrounded by spacious landscapes.One hundred and seventy-five years later, the American Psychiatric Association—the flower of that first meeting in 1844—is marking a milestone in its remarkable history. A high point of the year will be a gala at San Francisco City Hall during APA’s 2019 Annual Meeting.The celebration in San Francisco means a lot to me—and not just because it marks the culmination of my presidential year.Remembering our roots is dear to me because I trained in Philadelphia and spent a career doing the kind of work in public mental health systems originally envisioned by the founders of what became APA. Today, there is a renewed emphasis on the social determinants of health—which I have tried to underscore during my presidency—and an understanding that real recovery depends on understanding the social context in which a person lives. I like to think that Thomas Kirkbride would smile on this development. But owning our history also means owning the fact that sometimes we have fallen short of our ideals. “Not everything that is faced can be changed,” James Baldwin famously wrote. “But nothing can be changed that is not faced.” We need to face the fact that racism mars our country’s history from its colonial beginnings and even the history of our profession. One of APA’s founders, Dr. Francis Stribling, insisted there be a Committee on Asylums for Colored Persons, assuring the segregation of treatment by race. In addition, there is no publicly available evidence that in the 1950s APA supported overturning school segregation in the case Brown v. Board of Education. In response to a request by a prominent African-American member, Dr. Charles Prudhomme, to file an amicus brief in the case, he was told to “withdraw from involvement in the case and remain aloof from such a political issue.” Dr. Prudhomme went on to become APA vice president in the 1970s. In May 1969, a group of black psychiatrists led by Dr. Chester Pierce came to a meeting of the APA Board of Trustees demanding that APA acknowledge racism as a mental health problem and work to desegregate all public and private mental health facilities in the United States. Understanding and facing our past can help us shape the future. We have an exciting opportunity to learn more about our history at the Annual Meeting in San Francisco, where APA and the APA Foundation will be sponsoring a special historical scientific program track. The track will include sessions on the history of psychiatry divided into four separate eras. Here are the four historical eras and their faculty chairs: The advent of organized medicine in caring for people with mental illness (colonial times-1844): John Oldham, M.D.The dawn of the modern era: reforms in care and treatment (1844-1944): Jeffrey Geller, M.D., M.P.H.Advancing diagnosis, treatment, and education (1944-present): Carolyn Robinowitz, M.D.Shaping the future of psychiatry: breakthroughs in research and delivery of clinical care (looking ahead): Josh Gordon, M.D., director of the National Institute of Mental Health.Additionally, the history track will include a session on the history of global psychiatry chaired by Dr. Tsuyoshi Akiyama and sessions on the history of psychiatry as related to our minority and underrepresented groups. Those groups are American Indian, Alaska Native, and Native Hawaiian psychiatrists; Asian American psychiatrists; black psychiatrists; Hispanic psychiatrists; IMG psychiatrists; LGBTQ psychiatrists; and women psychiatrists. Look for detailed information in upcoming issues of Psychiatric News.Finally, I would like to suggest that all of us have a stake in the history of our profession and can participate in its preservation. Last year, APA and the APA Foundation opened the Melvin Sabshin, M.D., Library and Archives at APA’s new headquarters in Washington, D.C. I invite you to search your personal archives for historical documents, books, and artifacts that might be worthy of preservation. Information about the library’s acquisition policy can be obtained by emailing [email protected] You can also help support the library through its Adopt-a-Book program.The history of our profession belongs to all of us. I look forward to celebrating it with you! ■ ISSUES NewArchived

The Yamasee Indians: From Florida to South Carolina ed. by Denise I. Bossy

Reviewed by: The Yamasee Indians: From Florida to South Carolina ed. by Denise I. Bossy D. Andrew Johnson The Yamasee Indians: From Florida to South Carolina. Edited by Denise I. Bossy. (Lincoln and London: University of Nebraska Press, 2018. Pp. xx, 348. $75.00, ISBN 978-1-4962-0760-9.) Through historical circumstance and the strategies that they adopted for coping with colonialism and the ensuing social disruptions, the Yamasees became one of the most important peoples in contact with European colonizers in late-seventeenth-and early-eighteenth-century North America. The Yamasees are currently known for two things: their role as favorite partners of English traders from Carolina in the trade in indigenous enslaved peoples and deerskins, and their violent reaction against English colonialism in the Yamasee War in 1715. The Yamasee Indians: From Florida to South Carolina dives deeper into the Yamasees as people navigating historical contexts and persevering, even as neighboring peoples lost their collective identities and social formations. This collection began as a conference of historians and archaeologists that was organized by Denise I. Bossy and archaeologist Chester DePratter in April 2015—the three-hundredth anniversary of the beginning of the Yamasee War. The resulting anthology is well worth the effort. Broken into three sections, The Yamasee Indians details “Yamasee Identity,” “Yamasee Networks,” and “Surviving the Yamasee War.” Each section is roughly chronological, and when combined, they piece together a history of the Yamasees from their early colonial beginnings in the piedmont of modern Georgia to removal in the 1830s. Part 1, “Yamasee Identity,” begins with an excellent essay by Amy Turner Bushnell. In “Living at Liberty: The Ungovernable Yamasees of Spanish Florida,” Bushnell argues that, between the seventeenth and eighteenth centuries, the Yamasees shifted alliances, moved towns, and altered their economic production in order to maintain their liberty. Bushnell’s contribution, along with the second essay, by archaeologist Keith Ashley, serves as a foundation for the essays that follow. Ashley’s concern is the early years of Yamasee identity formation, and he argues that the peoples who adopted the Yamasee name were refugees who fled the piedmont of modern Georgia to Florida in the face of Chichimeco (Westo) attacks during the late seventeenth century. They subsequently refused to submit to Spanish missionaries’ social practices, instead opting for political autonomy. The Yamasees, then, were at first a sociopolitical movement that led to ethnogenesis between the 1660s and 1680s. The final two essays in the first section (by Eric C. Poplin and Jon Bernard Marcoux and by Alexander Y. Sweeney) use archaeological evidence to trace cultural change and continuity among Yamasees as they moved from the piedmont to Spanish missions, then north toward Carolina. Poplin and Marcoux argue that Yamasee women adopted the pottery styles of other peoples living in the Spanish missions and took these styles with them to Carolina. However, there are traceable differences between decorative motifs used by the Lower (formerly piedmont) and Upper (Florida inhabitants who joined the exodus) Yamasee towns near Carolina. Nevertheless, Sweeney argues that “the Yamasee were able to retain a variety of their traditional cultural practices” (p. 100). Yamasees built houses as they had for generations and, despite years of European attempts at Christianization, maintained their burial practices. [End Page 884] The second section, “Yamasee Networks,” begins with Bossy’s article about a 1713 trip that a Euhaw Yamasee “prince” took to England to be educated by the Society for the Propagation of the Gospel. Bossy argues that this trip was an attempt at “spiritual diplomacy,” a strategy the Yamasees used to “build a new strand in the web of spiritual and political alliances” between themselves and the Anglican missionaries (p. 155). Next, Jane Landers argues that the Yamasees forged ties with Africans beginning in the late seventeenth century, finding a shared enemy in “English oppression,” and “in 1715 they rose together in revolt” (p. 163). Steven C. Hahn follows with an essay on the decades-long war between Yamasees and some Lower Creeks that began in 1716. Hahn convincingly argues that the Yamasees who moved to the vicinity of St. Augustine, Florida, remained important geopolitical actors long after 1715; in fact, “this war did not ‘end’ until most...

The Cambridge Companion to Quakerism ed. by Stephen W. Angell and Pink Dandelion

Reviewed by: The Cambridge Companion to Quakerism ed. by Stephen W. Angell and Pink Dandelion Jean R. Soderlund The Cambridge Companion to Quakerism. Ed. by Stephen W. Angell and Pink Dandelion. Cambridge: Cambridge University Press, 2018. xvi + 394 pp. Notes, bibliography, and index. Cloth £74.99; paper £24.99; Ebook $28. The Cambridge Companion to Quakerism, edited by Stephen W. Angell and Pink Dandelion, is a useful guide to the spiritual and cultural diversity of contemporary Quakerism. It is quite different from The Oxford Handbook of Quaker Studies (2013), also edited by Angell and Dandelion, which provided more detailed essays on Quaker history, beliefs, worship, witness, and expression, but in each of these areas focused primarily on Friends in Great Britain and North America. The Cambridge Companion to Quakerism, rather than offering comprehensive analyses, serves much like a tourist's guidebook, expertly pointing to significant landmarks in the complex history, theology and spirituality, and social testimonies of global Quakerism. The volume introduces readers to Friends throughout the world, but requires scholars and seekers to dig more deeply through first-hand research and experience. This is not a criticism—the book amply fulfills its mission as part of the Cambridge Companions series. The suggestions for further reading that accompany each chapter and the volume's substantial list of references provide suitable direction for in-depth study. Ten of the eighteen essays are written by two (and in one case four) authors, which contributes to the liveliness and accessibility of the volume. The multitude of voices, as well as the nature of Quakerism [End Page 45] throughout its history, signals the book's emphasis on exploration and inclusion. Part I, entitled "History of Quaker Faith and Practice," includes chapters on the periods 1650-1808 by Robynne Rogers Healey, 1808-1920 by Thomas D. Hamm and Isaac Barnes May, and 1920-2015 by Timothy Burdick and Pink Dandelion. These chapters provide a useful foundation for the subsequent topical discussions in Parts II to IV, offering a clear chronological framework while also suggesting how the remarkable variety of Friends' beliefs and practices developed over time. The essays are well written and direct, avoiding historiographical debates about Quakers within their religion and larger society. Part II, entitled "Expressions of Quaker Faith," includes chapters on the evolving views of Friends on fictional literature (Nancy Jiwon Cho) and material culture (Emma Jones Lapsansky), and a history of Quaker education by Stephen Angell and Clare Brown. Essays by Katherine Murray on social justice and sustainability, and Elaine Bishop and Jiseok Jung on the peace witness demonstrate the ways in which testimonies help to unify Friends globally but can create divisions locally. Murray points to the efforts of the Friends World Committee for Consultation to address climate change by holding conferences in Kenya and Peru. Bishop and Jung, within a comprehensive discussion of the Quaker peace testimony over the past century, highlight work for peace and unification of South and North Korea and efforts for the rights of Indigenous Peoples in Canada. Part III, "Regional Studies," further distinguishes this volume from previous books on Quakerism, with its attention to communities of Friends in Latin America (essay by Ramón González Longoria and Nancy Thomas), Africa (George Busolo, Oscar Malande, Ann K. Riggs, and Theoneste Sentabire), and Asia-Pacific (Stephanie Midori Komashin), as well as North America (Angell and John Connell) and Europe and the Middle East (Hans Eirik Aarek and Julia Hinshaw Ryberg). The essay on Quakers in Kenya and other African nations underscores the shift in global Quakerism, as Kenya has many more Quakers than any other nation, including the United States. Busolo et al. discuss the colonial beginnings of Quakerism in Africa then focus more specifically on Kenya, with the impact of economic challenges and cultural differences among tribal and super-tribal groups. They provide a case study of beliefs and practices of members of the Vozoli Village Meeting of Chavakali Yearly Meeting, demonstrating the impact of both Quakerism and traditional African religion and culture. [End Page 46] The chapters in Part IV, "Emerging Spiritualities," feature the impressive range of belief systems that Quakerism enfolds: "Unprogrammed Quaker Spiritualities" by Michael Birkel and Deborah L. Shaw; "Quakers...

Response: Postexceptionalist Puritanism: Rocking the Foundations

Response: Postexceptionalist Puritanism: Rocking the Foundations

In War Time: Dialectics of Descent, Consent, and Conflict in American Nationalism

The United States, according to sociologist Seymour Martin Lipset, was the ‘first new nation’. It may be at least anticipated, therefore, that genealogy, history, and the narration of time would prove more than usually complicated in a political state united across time and space solely by a civic idealism, and a people bound together only by what president Abraham Lincoln romantically described as ‘mystic chords of memory’. In order to probe the nationalist lineaments of America’s particular approach to locating the nation in time and in tradition, this paper traces a genealogy of American nationalism by interrogating three specific national discourses that have been of significance to the United States since its colonial beginnings. First, the identification of America as the New Israel in the New World; the attempt to inscribe the nation into spiritual, Biblical time. Second, the racial distinctions that America deployed to sustain a civic version of ethnic genealogical determinants, and to construct a coherent narrative of national lineage that embedded its citizens in time and space. And, finally, the role that conflict played, and still plays as both a central core and historical framework for both the narration, and the collapsing of time in the United States today.

Introduction: The Power of Place at the U.S. Overseas Research Centers, Heritage Diplomacy, and Archaeology

Introduction: The Power of Place at the U.S. Overseas Research Centers, Heritage Diplomacy, and Archaeology

Melbourne (1835–1927): The Birth of a Music City

ABSTRACTMusic heritage in cities has become a significant area of interest in the twenty-first century because it is linked to profitable music tourism and a growing cultural economy. Melbourne, the Victorian state capital, is used as a case study; in March 2013, the city was unofficially crowned Australia’s music capital because it, at the time, had the most music venues and a vibrant music economy. However, this paper argues that this identification is somewhat ahistorical for two reasons. Firstly, it leaves out the colonial and gold rush prehistory of Melbourne’s music culture. Secondly, it omits the critical recognition of Melbourne’s (and Australia’s) first international music superstar exports, such as opera diva Dame Nellie Melba (nee Helen Porter Mitchell), who was named after her home town of Melbourne, and pianist prodigy and composer Percy (Aldridge) Grainger. Drawing on a textual analysis of government policies, economic reports, and the work of historians, musicologists and journalists, this paper synergises the history of Melbourne’s music culture from its colonial beginnings in 1835, until 1927, when the city was no longer Australia’s political capital. It identifies four early stages of Melbourne’s musical development, which laid the foundations for iconic music venues, Australia’s first opera company, music entrepreneurs, and the initial nurturing of the nation’s first music superstars in Melba and Grainger.

Black Economic Empowerment, Employment Creation and Resilience: The Economic and Social Contribution of Lennox Mine to the Development of Zimbabwe, 1970-2016

<div><p><em>This research sets out to unravel the history of Lennox Mine from its inception in 1970 tracing the contribution of the mine to the economic development of Zimbabwe from its colonial beginnings up to the current period when the new visionary owner, Honourable Gandiwa Moyo, Deputy Minister of Mines who inherited a dysfunctional mining enterprise set it on course again as a pillar for economic production, under the erstwhile management of the Lennox General Mine Manager, Edgar Mashindi. The research seeks to explore how the mine management, operating under harsh economic conditions prevailing in Zimbabwe has empowered African entrepreneurs and employees and resuscitated life to the dying town of Mashava. Mashava is back on its former footing as a lively booming bedroom town of Masvingo City, forty kilometres away: supermarkets, bars, salons, housing projects, new shops are sprouting up once again as Mashava claims its proud place as a gold producing enclave of the Zimbabwean economy. Hundreds of unemployed youths from all over Zimbabwe have descended on Mashava, seeking employment and investment opportunities resulting in an unprecedented economic boom which is being felt country wide. Only recently hordes of flea female market traders opened shop at Mashava to sell clothes, shoes, household furniture and related paraphernalia to local residents and they reported that business was excellent and confirmed business plans to return every month end to sell their wares. A few years back Mashava was an abandoned mining town with all services shut down after the Capitalist oligarchic organization which owned Mashava ceased all operations and expropriated capital to Australia and Europe and started out new commercial ventures in those respective European countries. The Zimbabwean Electricity Supply Association [ZESA] shut down electricity supplies to Lennox Mine after the mine incurred a debt of close to a quarter of a million. Today, Lennox has agreed on a payment plan and electricity has been reopened triggering high gold productivity as the mine returns to its normal production levels.</em></p></div>

Slaves and Englishmen: Human Bondage in the Early Modern Atlantic World by Michael Guasco

Reviewed by: Slaves and Englishmen: Human Bondage in the Early Modern Atlantic World by Michael Guasco Heather Dalton Guasco, Michael, Slaves and Englishmen: Human Bondage in the Early Modern Atlantic World ( Early Modern Americas), Philadelphia, University of Pennsylvania Press, 2014; cloth; pp. 328, 8 b/w illustrations; R.R.P. US $45.00, £29.50; ISBN 9780812245783. Although slavery was not legal in the English-speaking world until 1661 when Barbados and Virginia introduced the necessary legislation, English men, and indeed English women, had long been entangled in the practice. In Slaves and Englishmen: Human Bondage in the Early Modern Atlantic World, Michael Guasco sets out to investigate the nature of that entanglement and explore how the English thought, wrote about, and practised slavery from the mid-sixteenth to mid-seventeenth century. Guasco suggests that 'we have rarely devoted as much attention to the meaning of human bondage as we have to the origins of racial slavery in the early Anglo-Atlantic world' and that his book seeks to 'redress that oversight' (p. 5). He argues that ideas about slavery and a 'willingness to take advantage of human bondage' shaped English colonialism from the beginning (p. 5). This starting point — the beginning of English colonialism — means that Guasco concentrates, for the most part, on the late-sixteenth century onwards. Although he does refer to those English traders who experienced the fluidity of the late fifteenth- and early sixteenth-century Iberian Atlantic, he does not really explore their experiences or their influence back home. Nor does he look at the practices and influences of those slave-holding Genoese, Florentine, and Venetian merchants who resided in Southampton and London during the period and whose influence on local merchants is recorded in the guild and notary archives of England, the Low Countries, and the Iberian Peninsula. [End Page 210] Slaves and Englishmen focuses on ideas rather than practices. Guasco expertly illustrates the dichotomy faced by those English citizens willing to find out more about slavery and think through its moral implications. Not only had vestiges of serfdom survived into the sixteenth century, but both Christian and classical texts failed to provide clear-cut guidance. While the Old Testament could be read as 'a story of liberation', passages like Leviticus25.44–46 condoned slavery, as did sections of the New Testament. The classical texts read by learned English men and women were equally confusing: on the one hand extolling individual freedom while, on the other, condoning slavery as a natural state (pp. 15–18). The situation was further clouded by the fact that just as Englishmen were becoming familiar with slavery, and the enslavement of Africans in particular, they realized that they too could be enslaved — particularly in the Mediterranean, seen as an 'epicentre of bondage and captivity' (p. 56). By Elizabeth I's reign, conflicts between Protestants and Catholics and between England and Spain were increasingly seen as a battle between freedom and slavery. This 'fed into the notion that the English were, ipso facto, anti-slavery' (p. 21). However, while such a stance may have been popular in theory, it was hardly convenient in practice. Only those opportunistic Englishmen who demonstrated flexibility survived and prospered in the Atlantic world. This meant that while commentators claimed that England's invasion of Ireland would 'liberate the mass of poor, downtrodden Irish from a bondage that was imposed on them by their own lords' (p. 49), Englishmen sailing, fighting, and trading in the Atlantic were learning about and tolerating the idea of African slavery even before they embraced it (p. 68). They were integrating Africans into their households and businesses through conversion, servitude, and miscegenation, and were among the first to write about Africans in the Americas. Guasco's comment that these Englishmen were largely 'smugglers and pirates' (p. 86) is somewhat simplistic however, for during this period, divisions between merchant, trader, smuggler, and pirate were blurred and constantly shifting. Whatever their status, Englishmen tended to cohere to a smug rhetoric, which invariably characterized the Spanish as cruel colonizers and themselves as liberators. This meant that while Africans and indigenous Americans were being cast as allies, the geographer and writer Richard Hakluyt felt justified in...

Michael Mann’s The Last of the Mohicans: The Declaration of Another(New) Colonialism

This paper aims to investigate how a film director, Michael Man manipulates James Fenimore Cooper s 1826 novel, The Last of the Mohicans and James L. Conway s 1977 film with the same title to declare that the year 1992 is the beginning of another(new) colonialism to Native Americans. The Indians have tried to overcome colonialism by applying the post-colonialism since the mid-twentieth century, consistently arguing for the returning of the stolen land, the recovery of lost sovereignty, and the regeneration of forgotten cultural heritage. In order to react to the Indians s resistant efforts, Michael Mann visualizes in his film why and how the Native Americans have to either get Americanized or to vanish by making binary divisions, the Noble Savage and the Vicious Savage, and by demonstrating the superiority of European civilization. In conclusion, I try to evaluate if Michael Mann s argument can be sustainable in the discourse of Native Americans in contemporary era and to indicate the wide disparities between the visual images of Indians in films and their real life on reservations.

Nature Conservation, Conflicts and Local People’s Resistance Around Protected Forests in Southern Africa

Este artigo é focado na incapacidade de resolver totalmente os acessos e direitos por meio de arranjos de co-gestão que têm lugar na conservação das florestas e na resistência resultante pela população local. Ao fazer a análise, o artigo desenvolve uma tipologia de resistência como uma forma de contribuir com os debates em curso sobre a resistência de uma perspectiva sul-africana. Duas tipologias são desenvolvidas com base na evidência empírica adquirida ao longo de muitos anos de entrevistas aprofundadas e observações com pessoas envolvidas em dois locais na África do Sul e no Zimbabwe. O que é diferente da maioria dos estudos sobre a resistência é localizá-la dentro de relações de propriedade que foram introduzidas no início do colonialismo na África do Sul e que continuam inabaláveis em tempos pós-coloniais. As circunstâncias envolvendo o acesso e os direitos sobre os recursos são o que leva as pessoas locais em lugares diferentes a resistir e a questionar o Estado sobre as práticas de conservação, dado o fato de que a proibição do acesso e dos direitos os marginaliza, tornando-os membros desiguais de seus países. O ponto importante é que a resistência, como discutido no artigo, resulta em muitas dimensões de reapropriação por aqueles que perderam suas terras, florestas e direitos. Eu examino essa dimensão da resistência e defendo que a resistência assume formas diferentes e não conduz à formação de movimentos pelos atores que lutam para ganhar direitos e acesso aos recursos florestais. Perda de direitos e acessos resulta em desapropriação e perda de oportunidades de modos de vida. Ao mesmo tempo, os Estados precisam reconhecer a inadequação de dar direitos ou acesso aos recursos retirados das comunidades em torno de áreas de conservação, mas dar ambos, direitos e acessos a recursos que podem reduzir a subsequente marginalização.