proclaim to predominantly white congregations the Christian message of a
colour-blind society, which he believed essential if the Britishempire
were to survive. By the late 1920s Moody realised that the ingrained
racial prejudice that he continued to experience in Britain needed to be
opposed by more systematic action and better directed pressure. In 1931,
with the support of Quakers, he founded the League of Coloured Peoples
Wordlists, songs, and knowledge production on the colonial Australian
, ‘Expansion, 1820–1850’, in Stuart Macintyre and Alison Bashford (eds), The Cambridge History of Australia (Melbourne: Cambridge University Press, 2011), pp. 121–48.
22 Hilary Golder, High and Responsible Office: A History of the NSW Magistracy (Sydney: Sydney University Press, 1991); Amanda Nettelbeck, Indigenous Rights and Colonial Subjecthood: Protection and Reform in the Nineteenth-Century BritishEmpire (Cambridge: Cambridge University Press, 2019).
23 NSW Parliament Legislative Council, Report from the Select Committee on the Condition of the Aborigines
Petitions, politics, and the African Christian converts of the nineteenth
African letters; its provenance can be dated back to the beginning of the ‘Anglicisation’ of the Cape Colony and the attendant institutions and cultural assumptions that arrived with the British and the English language. What characterises this protest is not just that it was directed at the BritishEmpire or the Queen of England, but that it was couched in the language of rights, citizenship, and subjecthood. This is what distinguishes it from the African Nationalism or Africanism that would define African politics from the 1960s to the end of apartheid. In the
the flash as a form of popular Romantic retrospective avant-gardism. I read the flash language, then, as the index of a late fashionable world of expatriated Regency dandyism. I read it, too, for its agential power, as a random collection of ‘late fashionable words’ (as Grose called it) that is also world- making : anachronistically sustaining, moving in and out of ‘the world’ of elite Regency London, travelling south in ‘crabshells’ in subversive refractions of the world-system of the BritishEmpire, and celebrating the powers of ancient slang in a new time and
Settler emigration, the voyage out, and shipboard literary
shaped by the spatial, temporal, and material limitations of the voyage. As they move across the globe, they disseminate not only news of what happens on a particular voyage, but also the cultural form of the periodical. 6
As Jude Piesse has argued, land-based periodicals in this period are marked by a mobile subjectivity: they circulate widely throughout the BritishEmpire, and within a settler colonial context they ‘not only reflected mobility, but were actively involved in producing it’. 7 Shipboard periodicals might be said to go one step further: not only do
Erica Charters, Marie Houllemare, and Peter H. Wilson
T. J. Humphrey, New World
Order: Violence, Sanction and Authority in the Colonial Americas (Philadelphia, 2005);
M. Broers, ‘War and Crime in Napoleonic Italy, 1800–1814: Regeneration, Imperialism
and Resistance’, in L. A. Knafla (ed.), Policing and War in Europe (Westport, CT, 2002);
G. Plank, Rebellion and Savagery: The Jacobite Rising of 1745 and the BritishEmpire
(Philadelphia, 2006); A. Pagden, Lords of all the Worlds: Ideologies of Empire in Spain,
Britain and France c.1500–c.1800 (New Haven, CT, 1998); R. A. Williams Jr, The American
Indian in Western
The changing scale of warfare and the making of early colonial South
distinctive early colonial state formation.
1 C. Tilly, ‘Reflections on the History of European State-Making’, in C. Tilly (ed.), The
Formation of National States in Western Europe (Princeton, 1975), p. 42.
2 D. M. Peers, ‘State, Power and Colonialism’, in N. Gooptu and D. Peers (eds), India and
the BritishEmpire (Oxford, 2012).
3 For a recent and original attempt to theorize violence as conquest in the folk memory of
medieval North India see S. Amin, Conquest and Community: The Afterlife of Warrior Saint
Ghazi Miyan (Chicago, 2016).
4 For a cogent
Julie Evans, Patricia Grimshaw, David Philips, and Shurlee Swain
instance of an Indigenous person who had been elected (and by more than
60 per cent of the total vote) as head of government of a former colony
of settlement, or White Dominion, in the old BritishEmpire. It has
never happened, and is perhaps unlikely to happen in the near future, in
other former settler colonies. That this event occurred in South Africa
is a striking illustration of the major political change which had taken
was a pioneer of Imperial history; he is best known today
for his remark that the BritishEmpire had been acquired
‘in a fit of absence of mind’. For Seeley the main concern of
history was with politics: ‘History is past politics: politics
is present history’ (cited in Burke 1991: 3). In fact, in his
inaugural lecture he rather surprisingly called for Cambridge
to teach political science – an excellent idea that was not
to be heeded for nearly a century.
The multi-volume A Short History of the English People
by J. R. Green (1893) is important because in it he turned
Racial issues and the multicultural society
promised good wages, decent housing and guaranteed employment. Many
thousands took up the offer. Immigration from the West Indies has continued
ever since, though strict quotas have been set and the cash incentives no
The second wave of immigrants arrived in the 1960s and 1970s. These were
of Asian descent, either from India and Pakistan (later also Bangladesh),
former members of the Britishempire and therefore British passport holders.
In addition to these economic migrants seeking a better life, there