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measures (including vaccination) had rid economically developed nations of the disease by the end of the Second World War, it continued to afflict many parts of the world. Outbreaks in Britain were rare, but, due to increased travel by sea and air to, from and through endemic regions, they were not unheard of. Demobilisation of troops and dislocation led to a number of cases of importation directly after the war, with some indigenous cases – that is, secondary infections caught by people in Britain from the imported case. Aside from the smallpox importations in England

in Vaccinating Britain
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A war of extermination, grave looting, and culture wars in the American West

, their marriage practices, their gender relation, and the ways in which they adorned their bodies and styled their hair. See C. Cahill, Federal Fathers and Mothers: A Social History of the United States Indian Service, 1869–1933 (Chapel Hill: University of North Carolina Press, 2011); M. D. Jacobs, White Mother to a Dark Race: Settler Colonialism, Maternalism, and the Removal of Indigenous Children in the American West and Australia, 1880–1940 (Lincoln: University of Nebraska Press, 2009); S. Bernardin & M. Graulich, Trading Gazes: Euro-American Women Photographers and

in Human remains and identification
Racism, immigration and the state

Africa and Asia, who are predominantly ‘people of colour’, but also of people from Romania and Poland, as well as from Australia, Canada and the United States. The semantic correlation of non-Irish immigrants with black asylum seekers or refugees is an ideological effect of social relations of domination, specifically those of state and media discourses. Between 1995 and 2000, asylum seekers constituted less than ten per cent of all immigrants who entered Ireland.8 Asylum seekers, in addition to being classified according to country of origin or nationality, can be

in The end of Irish history?
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presenting their tributes, and the occasional Indigenous dancer – are played by Australians in a striking performance of imaginary unity. Fifty-six years later, both social hierarchy and imperial loyalty were confirmed in the highly successful dramatisation of Elizabeth’s father, the soon-to-be George VI, and his treatment by Australian actor-turned-speech therapist Lionel Logue. The King’s Speech (2010) takes the imperial story

in The British monarchy on screen
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diversity and the multicultural policies adopted by Australia and Canada in the 1970s, to name just three examples. In the 1980s communitarian writers embraced the culture-friendly virtues of solidarity, togetherness and belonging, but ironically, while community was prized as homely and familiar, it was never spelt out which communities – cultural or otherwise – were being invoked. Only in the early 1990s did the liberal

in Political concepts
The pastoral responses of the Irish churches to emigration

not seen a priest for some time suggested a ready audience for their ministrations. Visiting Maine in 1855, Fr James Donnelly was met by a frenzy. ‘Poor people!’ he wrote in his diary, ‘How sad to see so many and so good without a Pastor! crushing and pushing for confession, [they] broke 2 panes of glass. Well [they] didn’t pull down the house’.31 Letters from Protestant emigrants in North America and Australia suggested that the absence of a church of their own sect within reach sent them even more readily into other churches.32 Gamble Crawford, who wrote to his

in Population, providence and empire

Hampshire, New York. Threat or attack strengthens this reconstruction, and transforms the smallest details into icons of identity. In the colonial conflict with the indigenous people of New England at the end of the seventeenth century, English possessions were, in a sense, what was at stake in the war, for these – the clothes they wore, the houses they lived in, and the things they owned – were a good part of what differentiated the English from the Indians. These were not simply material differences

in Cultivating political and public identity
‘Locals’ and ‘Moroccans’ in the Sainte-Foy-Bordeaux vineyards

organisation (e.g. power relations, leadership, ethnic trade, occupation of territory, collective happenings in public space) and its interpretation within individual trajectories. We will first present the historical and economic context of the vineyard around Sainte-Foy-la-Grande and the processes of distinctions; identifications that profoundly involve the situations of interethnic relations; and the definition, which those who consider themselves indigenous, give to Moroccans. We will then discuss the rural–urban continuum in which the vineyard and Moroccan families are

in Alternative countrysides
The victims' struggle for recognition and recurring genocide memories in Namibia

197 8 The return of Herero and Nama bones from Germany: the victims’ struggle for recognition and recurring genocide memories in Namibia Vilho Amukwaya Shigwedha Introduction In April 1904, General Adrian Dietrich Lothar von Trotha delivered his infamous order to exterminate the Herero and Nama people.1 The ‘Vernichtungsbefehl’, or extermination order, signifies Imperial Germany’s military response to the Herero and Nama popular revolts against Germany’s confiscation and domination of indigenous land. Close to 100,000 Herero and 20,000 Nama, mainly women and

in Human remains in society

–202. 38 See Fiona Paisley, Loving Protection? Australian Feminism and Aboriginal Women’s Rights, 1919–39 (Carlton South: Melbourne University Press, 2000 ); Fiona Paisley, ‘Citizens of their world: Australian feminism and indigenous rights in the international context, 1920s and 1930s’, Feminist Review , 58: spring (1998), 66–84; and Angela

in Female imperialism and national identity