Open Access (free)
Looking beyond the state

–1970 , Basingstoke, Palgrave Macmillan, 2011 ; Deborah J. Neill, Networks in Tropical Medicine: Internationalism, Colonialism, and the Rise of a Medical Specialty, 1890–1930 , Stanford, Stanford University Press, 2012 37 David Hardiman (ed.), Healing Bodies, Saving Souls: Medical Missions in Asia and Africa , Amsterdam and

in Beyond the state

. The medical justification for repatriating Nigerian mental patients was deeply rooted in ideological perspectives on the relationship between race, culture and human psychology that developed in the context of a European imperialism that sought to explain the power dynamics of Empire in scientific terms. 18 The literature on race and colonialism is abundant, and beyond the scope of this chapter, other

in Beyond the state
Bureaucratic politics in EU aid – from the Lomé leap forward to the difficulties of adapting to the twenty-first century

charge of neo-colonialism laid against the whole Yaoundé relationship. Later, the narrower concept of ‘Françafrique’ became a cynical jibe of French youth (not just of the French left) as France found itself faced with taking tough decisions on the reform of economic and foreign policy in an era of globalisation. One of the main conditions that the Germans and the Dutch imposed for agreeing to Yaoundé was nonetheless a commitment on the part of the European Community to negotiate association agreements with other countries at similar stages of development elsewhere in

in EU development cooperation

concept of citizenship, and the real practices of the countries concerned, which emphasize ethnicity’. Olivier Roy, The New Central Asia: The Creation of Nations (New York: New York University Press, 2000), p. 175. See also Graham Smith, ‘Post Colonialism and Borderland Identities’, in Smith, et al., Nation-Building, pp. 1–20. Although Russian discourse often demonises Chechens and swarthy Caucasians in general, even here the overall thrust of the dominant discourse embraces civic nationalism. See Valery Tishkov, Ethnicity, Nationalism and Conflict in and after the

in Limiting institutions?
South Africa in the post-imperial metropole

British Empire. Other scholars have recently recognised the transnational, or (post)colonial, circuits of contemporary Englishness.5 Their approach construes this national culture as a version of neo-colonialism with the trappings of liberal cosmopolitanism. Graham Huggan’s account of the Booker Prize industry, and its invention of a ‘postcolonial exotic’, exemplifies this intellectual project. Huggan’s approach makes the metropolitan literary industry central to the production and circulation of Englishness.6 His analysis makes clear how its publication, adjudication

in Postcolonial contraventions
Open Access (free)

and beyond. Moreover, despite their general anglophilia, Parsis were also active in the early, moderate phase of the Indian Congess Party. Naoroji, Pherozeshah Mehta and D. E. Wacha highlighted the economic disequilibrium of colonialism and argued for improved British rule or, failing that, Home Rule (Swaraj). (In fact, Naoroji was the first Indian politician to call for Swaraj in his presidential address to the Congress Party.)20 However, for all this furious activity, the Parsi community as a whole was still overwhelmingly loyal to the British. Indeed, at the time

in Rohinton Mistry

colonialism. Zambia's first two NDPs, covering the period from 1966 to 1974 (GRZ, 1966, 1971 ) included proposals to construct new sports facilities in rural areas (GRZ, 1971 ) – part of the broader aspiration to bridge urban-rural divides by improving rural infrastructure and diversifying Zambia's economy. Although many of these rural facilities were never built, a 30,000-capacity National Independence Stadium was constructed in Lusaka to host

in Localizing global sport for development
Open Access (free)

History of the British Empire, Companion series: Missions and Empire (Oxford, 2005); J. P. Daughton, An Empire Divided: Religion, Republicanism and the Making of French Colonialism, 1880–1914 (Oxford, 2006); Stewart J. Brown, Providence and Empire: Religion, Politics and Society in the United Kingdom 1815–1914 (London, 2008); Esther Breitenbach, Empire and Scottish Society: The Impact of Foreign Missions at Home, c. 1790–c.1914 (Edinburgh, 2009); Hilary M. Carey, God’s Empire: Religion and Colonialism in the British World, c. 1801–1908 (Cambridge, 2011). 44 Keith

in Population, providence and empire

India’, in The Invention of Tradition , ed. Eric Hobsbawm and Terence Ranger (Cambridge, 1983 ), 165–210; Bernard Cohn, Colonialism and Its Forms of Knowledge (Princeton, 1996); Nicholas Dirks, Castes of Mind: Colonialism and the Making of Modern India (Princeton, 2001). See also Colin Newbury, Patrons, Clients, and Empire: Chieftaincy and Over-rule in Asia, Africa, and the Pacific

in Royal tourists, colonial subjects and the making of a British world, 1860–1911
Open Access (free)
The predicament of history

determined to work through for themselves an idea of life after colonialism. If for the domestic British decolonisation was something which occurred ‘elsewhere’ – overseas and out of sight – then the Caribbean experience may provide a partial exception: it happened, had those in the metropole only been able to see, before their very eyes. In recovering these traditions of intellectual thought we

in West Indian intellectuals in Britain