What does race have to do with the Yugoslav region?
the two, as do questions of race, color, religion, language, and gender. […] Postcolonial studies are a critique of postcoloniality, the condition in areas of the world that were colonies. I do not believe the Ottoman Empire, whose legacy has defined the Balkans, can be treated as a latecolonial empire.
(Todorova 2009 : 194–5)
Several scholars from south-east Europe who do view their work as postcolonial – including Dušan Bjelić, Konstantin Kilibarda and Miglena Todorova – view
a privileged moment in the
progress, and latecolonial sentiment is finely calibrated in the
discursive distinctions and local inflections attending this ritual
renewal of ties across the Pacific. The obeisance of flower girls is
linked to royal renewal though the elaborate coronation dress, which
accompanied Elizabeth on tour and was worn to open various parliaments.
It was stitched with floral
, 1800–1947 ,
New Delhi, Orient Longman and Sangam Books, 2005 ; Anne Digby, Diversity and Division in Medicine:
Healthcare in South Africa from the 1800s , Oxford, Peter
Lang, 2006 ; Guy Attewell, Refiguring Unani
Tibb: Plural Healing in LateColonial India , New Delhi,
Orient Longman, 2007 ; Biswamoy Pati and Mark
Harrison (eds.), The Social History of Health and
Missions, the colonial state and constructing a health system in colonial Tanganyika
be at least attempting to meet the health needs of the territory could
only really be justified (to the extent that it could) by recognising
the voluntary role that actors in the form of missionary organisations
were playing in running health services for Tanganyikans.
The model that characterised latecolonial-period
Tanganyika was one of public-private partnership. Having long acted as
Dube , “Telling tales
and trying truths: transgressions, entitlements and legalities in
village disputes, latecolonial central India,” Studies in History , 13 ( 1996 ): 171–201 .
Thompson , Customs in Common: Studies in Traditional
Popular Culture ( New York
( Stanford, CA : Stanford University Press , 2009 ); Véronique
Schooling Passions: Nation, History, and
Language in Contemporary Western India ( Stanford, CA : Stanford University Press , 2008 ); and Ritu
Birla , Stages of Capital: Law, Culture, and Market Governance in LateColonial India ( Durham, NC :
Duke University Press , 2009
Daktar Binodbihari Ray Kabiraj and the metaphorics of the
nineteenth-century Ayurvedic body
Projit Bihari Mukharji
On modern Unani medicine, see N. Quaiser, ‘Politics, Culture and Colonialism: Unani's Debate with Doctory’, in B. Pati and M. Harrison (eds), Health, Medicine and Empire: Perspectives on Colonial India (Hyderabad: Orient Longman, 2001), 317–55; S. Alavi, Islam and Healing: Loss and Recovery of an Indo-Muslim Medical Tradition, 1600–1900 (Basingstoke: Palgrave Macmillan, 2008); G. N. A. Attewell, Refiguring Unani Tibb: Plural Healing in LateColonial India (New Delhi: Orient Longman, 2007). On modern Siddha
conditions of colonial West Africa.
However, some African film-makers and scholars have been critical of Rouch's work, considering it irredeemably colonialist, even if in a largely benign paternalist manner. These critical voices should be understood within the complex entanglements of the latecolonial and postcolonial period and in particular, of the effects of the Laval Decree which, in place since the 1930s, prevented any form of film-making by Africans in French colonial Africa until after independence. In the circumstances, it cannot have been
North African peasant societies, the role of the peasant farmer as entrepreneur
and food provider is clearly critical. Without a robust peasant-farming sector the
fate of colonized and semi-colonized societies in the early-modern and modern
periods might have been even worse than it actually was. Consequently, the possibilities for late-colonial and post-colonial economic development would have
been even more sharply curtailed. William G. Skinner, for instance, pointed in the
1970s to the continuing buoyancy of peasant-based rural marketing systems in
for the next twenty years and beyond.
In conclusion, and returning briefly to the key test of legal reform,
we have seen how the latecolonial state faced considerable difficulty in
making any major impact on Algerian social and family structures. The
basic administrative means, including a comprehensive état civil, were
simply too inadequate to guarantee enforcement of the liberal marriage
and family law of 1959. However, the newly independent republic
maintained a discreet silence on the fact that a law that had been so
fiercely attacked as an instrument of