Colonial Figures Research Articles

How collections and reputation were built out of Tasmanian violence: thylacines (Thylacinus cynocephalus) and Aboriginal remains from Morton Allport (1830–1878)

Through European colonization, First Nations peoples were subjected to systematic and violent actions to dispossess them of their land and sovereignty. In Tasmania, this involved government-sponsored bounties as well as militaristic and diplomatic efforts to remove Indigenous peoples from the landscape. At the same time, and using similar rhetoric, thylacines ( Thylacinus cynocephalus (Harris, 1808)) suffered similarly from settler colonists. Thylacines (also known as Tasmanian tigers or Tasmanian wolves) were the largest marsupial carnivores of modern times, but became extinct in the twentieth century. There are several parallels between the treatment and representation of thylacines and Indigenous Tasmanian people, and how their remains were traded. This allows for analysis of how the environmental and human costs of the colonial project were enmeshed with practices of natural history. A central figure in the export of both thylacines and Indigenous remains from Tasmania was Morton Allport (1830–1878). This paper shows that Allport actively built his scientific reputation by exchanging specimens for honours. It asks whether this was a widespread model for other colonial figures who may have used specimen-based philanthropy to develop a form of soft power through associations with respected institutions such as learned societies, universities and museums. Figures like Allport played the role of a type of colonial settler-intermediary, valued for providing privileged access to specimens to the metropole. Allport also worked to augment scientific work in Tasmania and the economic reputation of the colony, demonstrating that the development of social networks and scientific reputations of colonial figures were entwined with the status and success of the colonies themselves.

Remembering the Colonial Past in Algerian Literature

ABSTRACT This article examines the ways in which past colonial figures, who emerged against the backdrop of the nineteenth-century conquest of North Africa, still resonate and are celebrated in contemporary Algerian Francophone and Arabophone literatures. It questions the wider implications of these celebrations for post-colonial societies, and in particular the place of nostalgia and the wish to distinguish between the iniquities of colonialism as a system on the one hand, and the fortuitous but productive encounters involving those who challenged it from within, on the other. By contextualising the contemporary productions of Malika Mokeddem and Said Khatibi, this article demonstrates how these authors celebrate the many ways in which the non-conformist colonial figure of Isabelle Eberhardt sought freedom and rebelled against power tropes – particularly through the recourse to male disguise, whilst simultaneously appropriating and domesticating the Sahara Desert, its cultures and its populations. This article also examines how Yasmina Khadra celebrates French authors like Roger Frison-Roche and prominent colonial figures such as Charles de Foucauld. These literary works appear as significant examples of memory across different cultural settings, informing the challenge to, and inheritance of, the colonial tropes. Unexpectedly, figures such as that of Eberhardt appear, in the eyes of Algerian authors, as valid examples to emulate, in order to celebrate, reach, or at least imagine, emancipation in the aftermath of Algerian independence. This ultimately reveals hitherto ignored continuity between the colonial past and the postcolonial present that has nurtured the emergence of hybrid identities.

The Criticism is Coming from Inside the Casa: Sor Juana’s Colonial Critique

The debates surrounding Sor Juana Inés de la Cruz’s fictional work have frequently centered on her use of autobiographical details to inform her characterizations and plots. In Los empeños de una casa, Sor Juana incorporates not only her personal details but also her deep connections to Mexico as a colonized state, to an extent not yet fully explored by scholars. Thus, she breaks the rules of her peninsular counterparts, and subsequently critiques Spain as an imperial power under the guise of a simple comedia de capa y espada. Although the gracioso servant, Castaño, has always been obviously a colonial figure, there are arguments that two more of the protagonists have New World roots. As the play progresses, we find they can overcome the machinations of their peninsular foils at least in part due to their outsider status, ultimately demonstrating a kinder, gentler form of living and loving. Given the play’s original intended audience of religious and secular powers, this demonstrates not only Sor Juana’s subtle genius, but her ability to fly under the radar of her potential censors, ultimately foreshadowing the issues that would arise as Spain’s reach grew into an uncontrollably large empire, destined to fail.

The Movement of Postcolonialism by Kiai Sholeh Darat Against the Dutch Colonialism (Study of Social-Religious Decolonization in Java 19th and 20th Century)

This study discusses the postcolonial movement of Kyai Sholeh Darat in fighting Dutch colonialism at the end of the 19-20 centuries. This study is interesting because so far there has been a physical resistance movement against colonial figures. This study finds Kyai Sholeh's postcolonial movement through his cultural approach. Methodologically, this research is included in the library research category to produce historical research studies based on postcolonial movements carried out by Kiai Sholeh Darat. From this it was found that the movement culture of Kiai Sholeh Darat in post-Java War 19th and early 20th century Java seen as a postcolonial spirit and identity, with evidence showing a tendency towards a series of domination colonial regime in various lines of life of the Javanese people. cultural movement Kiai Sholeh Darat reflects the identity of the postcolonial movement through movement literacy which is manifested by publishing writings in the pegon script and translating the Qur’an into Javanese as a form of resistanceagainst the colonial project that seeks to separate Java from Islam. Kyai Sholeh also carry out kyai regeneration as a form of forming religious cadres and nationalist and conducts education for the Javanese people with da'wa from village or city in Java.

Reconcile the past with the present by pranking on April Fool’s Day? A critical reflection on the Operation Bust of NTU History Gallery

ABSTRACT To pique the interest of local audiences in learning the pre-WWII history of National Taiwan University (NTU) and facilitate the dialogue between different ideologists on protecting colonial heritage, the History Gallery of NTU conceived an April Fool’s prank revolving around the sculpted representations of Japanese colonial figures in Taiwan. The main plotline is based on an actual historical event of a bust-unveiling ceremony for president Shidehara, the first president of the antecedent of NTU—Taihoku Imperial University. The prank began with systemic dissemination of the news regarding the finding of a head sculpture of Viscount Kodama Gentarō, culminated in an announcement of a serendipitous discovery of the bust for president Shidehara on April Fool’s Day, and ended by recounting the stories of rescuing the busts for Dr Hidetaka and Dr Tomoe. Despite drawing some criticism, the Gallery was acclaimed by many for its originality, responsiveness, and thoroughness in the campaign.

Re:membering Europe – the empty pedestal and the space for Black belonging

ABSTRACT Following the removal of various monuments commemorating colonial figures, this paper introduces the Empty Plinth as epitomizing postcolonial Europe’s identity crisis. As Europe negotiates new discursive foundations for an increasingly multicultural society, this paper argues for a re-membering of Europe through a materialization of Black narratives in the European memoryscape for their potential to: 1) tackle white ignorance and exclusionary nativism by uncovering Europe’s contingency upon other(ed) geographies, 2) contribute to creating/fostering a Black sense of place in European cities, and 3) addressing Europe’s identity crisis and lay new conceptual foundations for a hybrid and inclusive “Europe.”

Review: Architecture of the Islamic West: North Africa and the Iberian Peninsula, 700–1800

Review: <i>Architecture of the Islamic West: North Africa and the Iberian Peninsula, 700–1800</i>

Statue wars: collective memory reshaping the past

In a post-colonial era of reconciliation and truth-telling, many have questioned the symbolic power of statues. The storm of controversy that developed galvanised an electric energy in which statues were damaged or torn down. This article explores the recent statue wars – the toppling and demolition of statues in South Africa, Britain and the United States, and the paint splashing and graffitiing of statues in Australian cities. Most represent icons with a dark past and these attacks were underpinned by a legacy of colonialism and intergenerational attitudes to subjugated peoples. Statues became lightning rods for social conflict. Earlier clashes over statues in Perth in the 1980s are also examined, revealing that while the statue of a colonial figure was largely untouchable despite the dark side of his history, the statue of an Aboriginal leader erected to recognise Western Australia’s First Peoples was decapitated. The article concludes with a discussion of methods for dealing with the dark history of these silent sentinels from the past.

Dark Pasts in the Landscape:

In an era of reconciliation and truth-telling, many have questioned the symbolic power of statues. A storm of controversy across the globe galvanised an electric energy in which many statues were damaged or toppled. Statues became lightning rods for social conflict. This article explores earlier clashes over statues in Perth in the late 1970s and 1980s, revealing that while the statue of a colonial figure was untouchable despite the dark side of his history, the statue of an Aboriginal leader erected to recognise Western Australia’s First Peoples was decapitated. The article concludes with a discussion of methods for dealing with the dark history of these silent sentinels from the past.

At a Slight Angle to the Empire: Cavafy among the British

C. P. Cavafy's position as a British-cultured Greek who lived and wrote in colonial Alexandria has perplexed critics, who often address the poet's commitments either as Anglophile or as anti-imperialist and pro-Arab. Seeking a subtler approach to Cavafy's complex colonial circumstances, this essay looks at the poet as a diaspora Greek who wrote of Eastern Hellenism through concepts, facilities, and resources made available by the British Empire. Among the issues explored in this venture are: the widespread use of the Hellenistic East as code for the British Empire in Cavafy's time and the keen interest of colonial intellectuals on some of the poet's favorite topics, such as Hellenistic racial and cultural hybridity; Cavafy's encounters with major colonial figures, including Evelyn Baring (1st Earl of Cromer), T. E. Lawrence, and Ronald Storrs; and the interpretative complexities and ambiguities that arise once we recognize the colonial substratum of Cavafy's historical poems.

Spectral Presences ofSi Pai: Begoña Aretxaga'sCipayoand Uncanny Experiences ofSi Paiin Aceh 2008

AbstractThis essay explores the spectral presence ofSi Pai, a colonial figure from the Ottoman Empire, during postconflict research in Aceh, Indonesia. I found the uncanny in the emergences over time of the spectral presence ofSi Pai, linked to the presence of my friend Begoña Aretxaga, who had written aboutcipayoin a book we dedicated to her memory. The meanings ofSi Paiare analyzed, using Bakhtin's writing on the history of language and Aretxaga's analysis drawing on Abraham and Torok. The meanings ofsipahiflow across centuries of Ottoman and Persian and colonial military histories, and through webs of emotion and experiences of violence, where soldiers employed or enslaved by Empires, including those from afar, British and Dutch, wreak havoc on civilian life, plundering and committing evil, before finding their way in Aceh. Research in postconflict Aceh provides the ethnographic core; yet, this essay weaves a tale of the uncanny through a journey of anthropological and historical inquiry and uncanny appearances.

\u2018A German Whore and no Money at that\u2019: Insanity and the Moral and Political Economies of German South West Africa

While the links between colonial psychiatry and racism figure prominently in histories of the diagnosis, treatment and institutionalisation of the mentally ill in Africa, there is an absence of patient-centred accounts, in the analysis of the efforts of the colonial-era subjects themselves to be pro-active not merely as the mentally ill, by clinical or court definition, but as persons embedded in social relationships with their kin and significant others. Moreover, despite an emerging scholarship, little is known of the experience of European settlers. In this respect there is a need for a more balanced representation, one that shows the ambivalence of colonial psychiatry and its reach into the lives of colonial subjects, Africans and Europeans alike. In this paper I focus on the narratives of a settler in German South West Africa and her efforts to escape diagnosis and institutionalisation. In building on a feminist approach to illness narratives, in particular on the idea of bearing empathic witness, I will explore the ways in which illness narratives can reveal the complex moral and political economies of the colonial world.

Anna M. Nogar, Quill and Cross in the Borderlands: Sor María de Ágreda and the Lady in Blue, 1628 to the Present (2018) and Anna M. Nogar, Enrique R. Lamadrid, and Amy Córdova, Hermanas de azul: Sor María de Ágreda viene a Nuevo México / Sisters in Blue:

Reviewed by: Quill and Cross in the Borderlands: Sor María de Ágreda and the Lady in Blue, 1628 to the Present by Anna M. Nogar, and: Hermanas de azul: Sor María de Ágreda viene a Nuevo México / Sisters in Blue: Sor María de Ágreda Comes to New Mexico by Anna M. Nogar, Enrique R. Lamadrid, and Amy Córdova Elizabeth McDyer (bio) Anna M. Nogar, Quill and Cross in the Borderlands: Sor María de Ágreda and the Lady in Blue, 1628 to the Present. University of Notre Dame Press, 2018. Pp. 474. Anna M. Nogar, Enrique R. Lamadrid, and Amy Córdova, Hermanas de azul: Sor María de Ágreda viene a Nuevo México / Sisters in Blue: Sor María de Ágreda Comes to New Mexico. University of New Mexico Press, 2017. Pp. 88. In Quill and Cross in the Borderlands: Sor María de Ágreda and the Lady in Blue, 1628 to the Present, Anna Nogar takes her readers on an astonishing transatlantic journey through the centuries. She uncovers María de Ágreda, the at-times-forgotten or narratively limited Spanish nun historically identified as the protagonist of the [End Page 219] US Southwest "Lady in Blue" folkloric tale. According to the tale, de Ágreda bilocated, miraculously appearing to Indigenous populations in what is now the US Southwest to prepare them for Christianity and colonization although she never left Spain. As Nogar notes, scholars have largely ignored the Lady in Blue story except as a regional legend, disconnected from its larger historical context. In contrast, Nogar inserts the story of the Lady in Blue within its transatlantic context of Spain, New Spain, and the missionary zeal of what is now the US Southwest. By examining Lady in Blue narratives contextualized by historical, cultural, and oral sources, she argues that the staying power of the legend stems from de Ágreda's popularity as a spiritual author in Spain and New Spain. In so doing, she affirms María de Ágreda's preeminent role as a female colonial figure. To do this, she examines the miracle narrative over four centuries and the transatlantic circulation of de Ágreda's writing. After her well-crafted introduction, Nogar leads us through the history of the Lady in Blue narrative on the one hand, and the biography of María de Ágreda, including the diffusion and societal role of her spiritual writings, on the other. The first four chapters trace the narrative history alongside Sor María's biography and writings during the colonial era. Chapter 1 examines the foundational texts of the Lady in Blue narrative, with special attention to their writers (evangelizing missionaries) and their respective audiences. In chapter 2, Nogar establishes Sor María's importance in seventeenth- and eighteenth-century Spain as a spiritual author and confidant to King Phillip IV, which allowed her most famous text, Mística ciudad de Dios, to circulate broadly. Chapter 3 details how her prominence in Spain led to her role as an influential spiritual author and religious figure in New Spain, with wide publication of her works that made her ideas accessible to large swathes of colonial Mexican society. Sor María's popularity in Spain and New Spain formed a transatlantic devotional community. In chapter 4, Nogar turns her attention specifically to Northern New Spain (New Mexico, Texas, Arizona, and California). She shows that through Franciscan friars and Jesuits, de Ágreda's writing preceded and paved the way for the Lady in Blue narrative, which in turn became a foundational [End Page 220] Click for larger view View full resolution Figure 1. Illustration from Hermanas de azul: Sor María de Ágreda viene a Nuevo México / Sisters in Blue: Sor María de Ágreda Comes to New Mexico. Amy Cordova © 2017. Courtesy: University of New Mexico Press. story, "cited from both written and collective memory" and "an essential episode in the exploration and colonization" (7). The last two chapters span transformations of the Lady in Blue narrative from the nineteenth century onward. They contrast significantly with the first two centuries of the Lady in Blue narrative's history that intertwined María de Ágreda's authorial...

The Moving Location of Empire: Indirect Rule, International Law, and theBantu Educational Kinema Experiment

AbstractBetween 1935 and 1937, the International Missionary Council conducted theBantu Educational Kinema Experiment. The objective was to produce silent educational films and screen them to ‘native’ people via mobile cinemas in the British territories in East and Central Africa. Embracing the principle of ‘indirect rule’, and its role in training colonial subjects in economic self-sufficiency and political self-rule, as then advocated by leading colonial figures and the League of Nations, the films strived to capture ‘the native point of view’ through an ‘ethnographic sensitivity’ towards local cultures, concerns and needs. Hoping to educate the natives from ‘within’, they used local actors, familiar locations and pedagogical instructions that were believed to meet the target audience's cognitive capacity. Though in many respects unsuccessful, the experiment cemented the use of cinema in the late colonial project and, more importantly, embodied the clear move at the time towards a more dynamic and disaggregated, yet perhaps never fully post-imperial, international order. I argue in this article that theBantu Experimentis thus a telling instance through which to examine both the mobility and multiplicity of late imperial locations and the system of modern international administration that emerged during the interwar period. I suggest that this mobility and multiplicity continue to characterize the workings of today's international order, indicating the key role that ‘indirect rule’, as a silent principle of international law, still plays in its functioning today.

Diplomatic Gifts: Rethinking Colonial Politics in Uganda through Objects

Abstract:This article examines the material underpinnings of the political diplomacy pursued by Ugandan leaders towards European colonial figures in the late nineteenth century. Imperial historians have traditionally understood the institutional processes of treaty-making, diplomacy and state administration as part of the workings of the European “Official Mind.” As such, analyses have been overwhelmingly based upon written colonial sources such as governmental papers. This article provides an alternative perspective on institutional life in Uganda by demonstrating that material objects also served as sites of political praxis for both the governed and those governing when exchanged in the form of a gift. The products of these exchanges can be found in museums across Uganda, Kenya, and Britain. Their biographies shed important new light on the interactions between the material and political worlds as well as between local leaders and the imperial state, yet they have received little critical attention from historians. This article seeks to reinstate their role into the political process, and in doing so, reconfigures our understanding of these different imperial institutions.

일제 말기 일본이 추구한 식민지 인간상 - 해성심상소학교 학적부 ‘성행 개평’ 분석을 통해 –

일제강점기 통치 이념인 황국신민화는 구체적으로 학교에서 구현되었다. 그 결과는 학생들의 학교생활 기록인 학적부에서 확인할 수 있는데 학적부의 ‘성행 개평’란은 일제가 추구한 황국신민의 실상을 매우 상세히 기록하고 있다. 이를 분석하여 일제강점기에 육성된 한국인 상을 알아보는 일은 일제 식민통치의 한 단면을 밝히는 방법이다. 학적부 뒷면에는 매 학년마다 학생들의 심성과 건강 상태를 평가하고 가정환경을 서술하는 난이 있다. 심성은 ‘성행(性行)개평’이라는 이름으로 성격과 재능, 악벽, 장애, 취미, 특기, 동작, 언어, 용의복장, 교우관계 등을 평가하였다. 성행개평에서 성품은 성질, 재간, 악벽과 장애 등으로 평가하였다. 성품 중 성질과 관련된 평가는 온순, 주의산만, 쾌활, 근태 등을 중심으로 경쟁심, 명예심과 내성적인지 외향적인지를 판단하였다. ‘온순’이 성행평가 난에 가장 먼저 그리고 가장 많이 기록되었다. ‘명랑쾌활’한 인간상을 요구한 사실에서 일제 식민 통치에 맹종하고 순응하는 식민지 인간상을 만들고자 한 의도를 확인할 수 있었다. 성행 중 ‘재간’ 평가는 공부를 잘하는지 못하는지 또는 노력을 하는지, 성적이 좋은지 등의 학습능력을 평가하였다. 또 기억력, 이해력, 종합력, 언어 및 사상과 연계된 발표력, 우수 교과목과 리더십 등을 평가하였다. 그 중 발표력은 일본어 구사 능력을 평가하는 항목으로 황국신민화를 위한 가장 중요한 재간이었다. 악벽에 대한 평가는 거짓말, 도벽 외에 싸움·다툼·장난·소란 등을 그 정도에 따라 기록하였다. 장애는 정신장애와 관련된 특별한 경우만 일부 기록하였고 신체장애는 ‘신체상황과 그 소견’ 난에 상세히 적었다. 행동은 사상과 언어, 동작과 복장, 친구관계 등으로 평가하였다. 사고 또는 지식의 의미로 쓰인 사상은 얼마나 풍부한지 부족한지를, 일본어 구사 능력인 ‘언어’에 대한 평가는 얼마나 명료한지 불명료한지를 평가하였다. 일제는 원활한 식민 통치를 위해 한국인이 일본어를 습득하는 일을 최우선 목표로 삼아 그들이 원하는 정책들을 주입하고자 하였다. 그 외에 동작의 활발 여부와, 용의복장의 단정 여부, 그리고 친구관계가 얼마나 좋고 신뢰가 있는지를 판단하였다. 해성심상소학교를 설립하여 운영한 천주교 측과 한국인 교사들이 일제 식민교육 체제와 어떤 갈등을 하였고 그들의 교육 목표를 어떻게 추진하였는지는 알 수 없다. 해성학교 학적부 성행개평 기록에는 천주교와 교육일반의 보편적 가치도 있지만 전체적으로는 황국신민화를 지향하는 식민지 교육의 목표와 성과가 더 많았다.

Indigenous Modernities: Missionary Photography and Photographic Gaps in Nauru

ABSTRACTThis essay examines a set of photographs created by Philip Delaporte, a German-American missionary working for the American Board of Commissioners for Foreign Missions on the island of Nauru in the early 20th century. At the time Nauru was a German colony, but the phosphate industry had brought a varied group of settlers and influences that added to a pre-existing series of inter-Pacific connections. The photographs were produced just prior to the full realization of the mining industry and the widespread ecological destruction it brought to the island. In many ways, Delaporte’s photographs are typical, recording the mission’s various projects and successes. However, Delaporte’s unique position as an ambiguous colonial figure on the eve of World War I, and Nauru’s own complex relationship with modernity, invite alternate readings of these images. Outside of Delaporte’s original intention, the photographs record other experiences: the workings of Indigenous modernity in the midst of a place increasingly subject to the inflows of global, colonial capital.

Abstracts ALA 2017—Melville and Literary Influence: Reframing Tradition

Abstracts ALA 2017—Melville and Literary Influence:Reframing Tradition David Greven “The Western Critic” and the Dark Ages of Literary Criticism: Herman Melville, Matthew Arnold, and the Longer Critical Perspective K. L. Evans Cornell University I take up Melville’s prolonged engagement with Matthew Arnold’s aesthetics. My particular interest is Melville’s enthusiastic support for the distinction Arnold draws between the critic’s purpose, as he sees it—namely, to identify the thesis advanced by a critical work, preferably as stated in the author’s own words, and to estimate the degree to which the author’s effort succeeds in throwing light upon his or her chosen subject—and criticism as it had come to be understood in Arnold’s own time: a review written with either reverence or vitriol by a person given the power to make decisions. By putting Melville into dialogue with his transatlantic contemporary, I hope to better understand how Melville conceived of criticism—as it is and as it should be—and how criticism might be transformed by our proper appreciation of what Melville calls “the Western Critic”: Melvillean shorthand for the critic as Arnold imagined him but raised in America—for example on a whaling ship—rather than in England. As several of Melville’s readers have observed, in his marginal comments on Arnold’s writing, particularly his Essays in Criticism (1865) and the preface to New Poems (1867), Melville casts himself in the role of “the Western Critic”: a critic who is peculiarly “American,” in contrast to a well known Anglo-European critic like Arnold, but who, just like Arnold, dismisses modern progress while invoking a deep respect for classical culture. Melville’s respect for the writing of antiquity, discovered through his own reading and reinforced by his study of Arnold, shaped Melville’s negative reaction to “criticism” as it was practiced in his own age. [End Page 145] “Nothing Less is Here Essayed”: Language and Authorship in The Book of Salt and Moby-Dick Kacie Fodness University of South Dakota As he recounts his time aboard the Niobe, Bình—the narrator in Monique Truong’s The Book of Salt and the immigrant cook for a fictional Gertrude Stein and Alice B. Toklas—observes that “to take one’s body and willingly set it upon the open sea . . . is not an act brought about by desire but a consequence of it” (57). We understand that what matters for Bình, as it does for Ishmael, is that the story, whether lost to the ocean or stolen by the colonial figure of Gertrude Stein, is reclaimed. This moment, I suggest, is the first of many in Truong’s novel that underscore its engagement with the Melvillean tradition, a tradition defined by possibility and openness, one that invites, and even insists on, this kind of intertextuality. From the slipperiness of classification to the ways in which each author situates the body and attends to the corporeal registers of lost limbs and self-harm, The Book of Salt might be read as a modern prequel to Moby-Dick. Truong’s novel, like Melville’s before it, is not only defined by its experimental form, but also makes suspect the autobiographical enterprise. These texts are, of course, strange bedfellows. And yet, Melville’s story picks up right where Truong’s left us: alone with a nomadic, melancholy—yet deeply revolutionary—figure who has, possibly, tendered his name and whose story, certainly, must be reclaimed. Black Boys and White Whales: Ta-Nehisi Coates’s Conversation with Herman Melville Caroline Chamberlin Hellman City Tech, CUNY In a May 2011 article for The Atlantic, Ta-Nehisi Coates wrote that the opening lines of Moby-Dick constitute “the greatest paragraph in any work of fiction, at any point, in all of history.” Coates has taken note of Melville’s interrogation of predator and prey in the novel, observing that the white whale’s refusal to occupy the singular role of the hunted results in the consternation of the hunters. It would be easy to relate Coates’s interest in this dynamic to twenty-first-century race relations, but the author’s observations about the text defy any facile narrative...

A Comparative Study on Indigenous Female Sexuality Body in the Novels at Balai Pustaka and Tionghoa Descent

This qualitative study at examining the body conflict on indigenous women and sexuality were portrayed by the litterateur published in Balai Pustaka novels and Tionghoa Descent litterateur stories. Some of the literature that was studied included Siti Nurbaya (Marah Rusli), Salah Asuhan by Abdoel Moeis as a work of Balai Pustaka period. Meanwhile, Tjerita Si Jonet , Tjerita Nyai Rossina , and Tjerita Nyai Paina were some literary works of Tionghoa Descent. The present study saw that there was similarities colonial perspective against indigenous women. Similarly, indigenous men against indigenous women. They believed that indigenous women did not have a right and a freedom. In colonial view, indigenous women were thoroughly indigenous powerlessness. In the indigenous men view against indigenous women over the nativist position in their gender context. Orientalism in body conflict indigenous women and sexuality at Balai Pustaka novels and novels that were written by Tionghoa Descent presented by the authors through their characters. In Balai Pustaka novels, orientalism body conflict on indigenous women and sexuality presented by prominent indigenous men against indigenous women. For instance, the perspective Datuk Maringgih to Siti Nurbaya. Orientalism in body conflict indigenous women and sexuality in the novels that was written by Tionghoa Descent litterateur, included that was carried out by the Dutch colonial figures and indigenous leaders. Some perspective that denoted the female body and female sexuality natives unlike the liyan wass a perspective mrs van der Ploegh towards Rossina in Tjerita Nyi Rossina , Si Jonat perspective toward Si Saipa in Tjerita Si Jonat , Mr Briot perspective to Nyi Paina in Tjerita Nyi Paina by H. Kommer.

From Tobacco Revolt to Youth Rebellion: A Social History of the Cigarette in Iran

Focusing on the cultural influence of the cigarette, this paper synthesizes a wide range of evidence to argue that the cigarette was a fundamental primer for Iran's encounter with modernity, especially as understood in the context of western influence. Applying the dramaturgical theories of sociologist Erving Goffman, it is argued that the cigarette is an instantiation of the “sign-equipment” of modernization used to refashion the identity and subjectivity of Iranian men and women. This refashioning has occurred in three distinct periods. In the first period (1860–1930), cigarette smoking was a habit adopted by the Persian elite in an attempt to mediate the encounter with European colonial figures. In the second period (1930–70), cigarettes were leveraged by Iranians who wished to be seen as upwardly mobile. In the final and contemporary period (1970–present), cigarettes have become ubiquitous among the adult population, but smoking itself has become the act of youth rebellion as experimentation occurs at increasingly young ages.