upon an exorcism of colonialism. Nevertheless, Fanon treats these ‘traditions’ instrumentally. Keen to escape the dialectical traps laid down by the lord/massa, Fanon cannot consider the drum beats as aspects of living knowledge traditions. Indeed, we should not forget that for Fanon drums are the ultimate fetish that white people have used to entrap him in an unhuman blackness, a zone of non

in Recognition and Global Politics
Perspectives on civilisation in Latin America

to Latin America by the long shadow of colonialism is a frequent one of popular literature. As a result of the Conquest, Latin American cultures are marked by a peripheral mood of abandonment. Estranged from autochthonous roots –​and at the same time also from the promises of modernity –​Latin America is ‘not quite anywhere, its search for identity necessarily following a labyrinthine path’ (Schelling, 2000: 9). How did post-​war modernists confront the condition of searching for a place in the world? The image of labyrinthine quest is made explicit in the

in Debating civilisations
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Irish drama since 1990

Human Consequences (Cambridge: Polity, 1998), p. 1. McMillan, p. 22. Tom Kilroy, ‘A Generation of Playwrights’, in Eamonn Jordan (ed.), Theatre Stuff: Critical Essays on Contemporary Irish Theatre (Dublin: Carysfort, 2000), pp. 1–7. 3. Article first published in Irish University Review, 1992. Murray, p. 162. Kilroy, p. 6. Marianne McDonald, ‘Classics as Celtic Firebrand: Greek Tragedy, Irish Playwrights, and Colonialism’, in Jordan (ed.), Theatre Stuff, p. 16. Harvey O’Brien, review of A Cry From Heaven in Irish Theatre Magazine 5: 24 (2005), p. 51. O’Brien, p. 52. A

in Irish literature since 1990
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evidence of the importance of its adaptability. Literature on colonialism that generalizes about the colonizing process often implies a rupture in political rule or an event of cultural resistance as the defining moment in the identity of a nation. As the country’s hegemonic identity has been controlled by Canada’s Anglo-Celtic immigrants from the imperial centre, attempting to impose a white settler

in Female imperialism and national identity
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Cannadine, ‘The Context, Performance and Meaning of Ritual’, 120–1. 8 Cannadine, Ornamentalism , 4. 9 Bernard Cohn, Colonialism and Its Forms of Knowledge (Princeton, 1996); Nicholas Dirks, Castes of Mind: Colonialism and the Making of Modern

in Royal tourists, colonial subjects and the making of a British world, 1860–1911
New stories on rafted ice

this internal colonialism and the rapid social and economic disruption that accompanied it continue to be felt (for scholarly works on these dynamics, see Alfred, 1995; Mitchell, 1996; Shkilnyk, 1985; Irlbacher-​Fox, 2009; Vitebsky, 2005). A passage from Hugh Brody’s book The Other Side of Eden gives one vivid illustration of the colonial legacy. Brody was collecting interviews for a film in northern British Colombia, amongst the Nisga’a people. He decided to interview an artist assisting with the film, George Gosnell, about his experience in the residential school

in Arctic governance

occurred at the same time that settler colonialism and Atlantic slavery began, and European trading companies (not only the best known, like the British and Dutch East India Companies, but also those as short-lived as Courland's (Dzenovska 2013 )) were expanding colonial power, a comparative history of empire might ask how far Habsburg or Ottoman imperialisms were informed by the notions fuelling Spanish, Portuguese, British, French, Dutch, Danish or Swedish colonial power overseas. Such questions, essential for decolonial longue-durée perspectives on south-east Europe

in Race and the Yugoslav region
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, in contrast to the religiously mixed but predominantly Muslim Indonesians. This Catholicism reflects in part the bequest of Portuguese colonialism, but more potently stands as a rejection of an Indonesian identity. It is sometimes suggested that the period of Portuguese rule was one of benign neglect. The neglect is indisputable – little effort at development or the provision of services was made until the 1950s. By 1973 the illiteracy rate of the East Timorese was estimated at 93 per cent, and infant mortality in the 1950s (1960s’ and 1970s

in Human rights and the borders of suffering
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mythologies of Indian culture. As Parama Roy puts it: There is an ongoing and strenuous endeavour in the discourse of thuggee to interpellate the thug as an essence, a move which attests to the anxiety of rupture that subtends the totalizing epistemologies of colonialism. Yet the thug as discursive object is strikingly resistant to such

in The other empire
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actively blocked. Migrants were economic agents, whether as labourers, consumers or traders. Bearing and exchanging goods, however conceived, involved exchanging values, especially when exchanges have been in inter-​cultural contexts. The impact of early modern trade can be no less evident than in the example of inter-​ continental dispersion and circulation of species of flora and fauna stimulated by colonialism. But, then again the length and strength of the chains of connection that finance lubricated –​even before the rise of Italian banking –​is surprising

in Debating civilisations