This book analyses black Atlantic studies, colonial discourse analysis and postcolonial theory, providing paradigms for understanding imperial literature, Englishness and black transnationalism. Its concerns range from the metropolitan centre of Conrad's Heart of Darkness to fatherhood in Du Bois's The Souls of Black Folk; from the marketing of South African literature to cosmopolitanism in Achebe; and from utopian discourse in Parry to Jameson's theorisation of empire.
Robert Young and the ironic authority
of postcolonial criticism
When I chanced on postcolonial scholar Robert Young’s Textual Practice
review of Gayatri Chakravorty Spivak’s Outside in the Teaching Machine, I
was startled to find an attack on Benita Parry among its pages.1 It comes
early on, when Young is preparing the ground for a detailed exposition of
Spivak’s book by comparing Spivak’s general critical standing with that of
Edward Said and Homi Bhabha (who together create Young’s chief constellation of postcolonial
Changes in nursing and mission in
Barbra Mann Wall
In 1914, Britain created the country of Nigeria by joining northern
and southern protectorates together. In a colonisation process that
lasted more than forty years, the British employed treaties, battles,
threats of deportation and collaboration with compliant local rulers
as they established a policy of ‘indirect rule’. Yet racial discrimination
and other forms of alienation led to anti-colonial protests and nationalist resistance movements. After the Second World War
Colonial Caring covers over a century of colonial nursing by nurses from a wide range of countries including: Denmark, Britain, USA, Holland and Italy; with the colonised countries including South Africa, Australia, New Zealand, Ethiopia, Nigeria, India, Indonesia (Dutch East Indies) and the Danish West Indies. It presents unique perspectives from which to interrogate colonialism and post-colonialism including aspects of race, cultural difference and implications of warfare and politics upon nursing. Viewing nursing’s development under colonial and post-colonial rule reveals different faces of a profession that superficially may appear to be consistent and coherent, yet in reality is constantly reinventing itself. Considering such areas as transnational relationships, class, gender, race and politics, this book aims to present current work in progress within the field, to better understand the complex entanglements in nursing’s development as it was imagined and practised in local imperial, colonial and post-colonial contexts. Taking a chronologically-based structure, early chapters examine nursing in situations of conflict in the post-Crimean period from the Indian Rebellion to the Anglo-Boer War. Recruitment, professionalisation of nursing and of military nursing in particular, are therefore considered before moving deeper into the twentieth century reflecting upon later periods of colonialism in which religion and humanitarianism become more central. Drawing from a wide range of sources from official documents to diaries, memoirs and oral sources, and using a variety of methodologies including qualitative and quantitative approaches, the book represents ground-breaking work.
Why is the nation in a post-colonial world so often seen as a motherland? This study explores the relationship between gender icons and foundational fictions of the nation in different post-colonial spaces. The author's work on the intersections between independence, nationalism and gender has already proved canonical in the field. This book combines her keynote essays on the mother figure and the post-colonial nation with new work on male autobiography, ‘daughter’ writers, the colonial body, the trauma of the post-colony and the nation in a transnational context. Focusing on Africa as well as South Asia, and sexuality as well as gender, the author offers close readings of writers ranging from Chinua Achebe, Ben Okri and Nelson Mandela to Arundhati Roy and Yvonne Vera, shaping these into a critical engagement with theorists of the nation such as Fredric Jameson and Partha Chatterjee. Moving beyond cynical deconstructions of the post-colony, the book mounts a reassessment of the post-colonial nation as a site of potential empowerment, as a ‘paradoxical refuge’ in a globalised world. It acts on its own impassioned argument that post-colonial and nation-state studies address substantively issues hitherto raised chiefly within international feminism.
Bordering intimacy is a study of how borders and dominant forms of intimacy, such as family, are central to the governance of postcolonial states such as Britain. The book explores the connected history between contemporary border regimes and the policing of family with the role of borders under European and British empires. Building upon postcolonial, decolonial and black feminist theory, the investigation centres on how colonial bordering is remade in contemporary Britain through appeals to protect, sustain and make family life. Not only was family central to the making of colonial racism but claims to family continue to remake, shore up but also hide the organisation of racialised violence in liberal states. Drawing on historical investigations, the book investigates the continuity of colonial rule in numerous areas of contemporary government – family visa regimes, the policing of sham marriages, counterterror strategies, deprivation of citizenship, policing tactics, integration policy. In doing this, the book re-theorises how we think of the connection between liberal government, race, family, borders and empire. In using Britain as a case, this opens up further insights into the international/global circulations of liberal empire and its relationship to violence.
Corporations, Celebrities and the Construction of the Entrepreneurial
Annika Bergman Rosamond and Catia Gregoratti
may purchase these products. They thus shared substantive similarities, but it is
the visibility and legitimacy accorded to them by the global refugee agency that
prompted us to research them further to apprehend the specific logics that inform
In what follows, we first locate our article within postcolonial feminist debates in
gender and development and the ways in which such scholarship enables a critical
analysis of humanitarian initiatives seeking to empower
Between “Stranger in the Village” and I Am Not Your
Jovita dos Santos Pinto, Noémi Michel, Patricia Purtschert, Paola Bacchetta, and Vanessa Naef
James Baldwin’s writing, his persona, as well as his public speeches,
interviews, and discussions are undergoing a renewed reception in the arts, in
queer and critical race studies, and in queer of color movements. Directed by
Raoul Peck, the film I Am Not Your Negro decisively contributed
to the rekindled circulation of Baldwin across the Atlantic. Since 2017,
screenings and commentaries on the highly acclaimed film have prompted
discussions about the persistent yet variously racialized temporospatial
formations of Europe and the U.S. Stemming from a roundtable that followed a
screening in Zurich in February 2018, this collective essay wanders between the
audio-visual and textual matter of the film and Baldwin’s essay
“Stranger in the Village,” which was also adapted into a
film-essay directed by Pierre Koralnik, staging Baldwin in the Swiss village of
Leukerbad. Privileging Black feminist, postcolonial, and queer of color
perspectives, we identify three sites of Baldwin’s transatlantic
reverberations: situated knowledge, controlling images, and everyday sexual
racism. In conclusion, we reflect on the implications of racialized, sexualized
politics for today’s Black feminist, queer, and trans of color movements
located in continental Europe—especially in Switzerland and France.
John Harries, Linda Fibiger, Joan Smith, Tal Adler, and Anna Szöke
This article will query the ethics of making and displaying photographs of human
remains. In particular, we will focus on the role of photography in constituting
human remains as specimens, and the centrality of the creation and circulation
of photographic images to the work of physical anthropology and bioarchaeology.
This work has increasingly become the object of ethical scrutiny, particularly
in the context of a (post)colonial politics of recognition in which indigenous
people seek to recover dominion over their looted material heritage, including
the remains of their dead. This ethical concern extends to the question of how
and under what circumstances we may display photographs of human remains.
Moreover, this is not just a matter of whether and when we should or should not
show photographs of the remains of the dead. It is a question of how these
images are composed and produced. Our discussion of the ethics of the image is,
therefore, indivisible from a consideration of the socio-technical process by
which the photographic image is produced, circulated and consumed.
non-intervention, and came to see that the (post)colonial run-up to genocide was a story of too
much intervention, even in the name of democracy.
During my doctoral research, I rediscovered the case of Somaliland. A self-declared independent
republic in the north-western corner of Somalia, Somaliland had declined US and UN interventions
at the beginning of the 1990s, apart from specific assistance (the clean-up of landmines, for
example). Instead, it took care of its peace-building process internally and with its diaspora.
Over the years, even