‘If anything is to be done with the Indian,we must catch him very young’: colonial constructions of Aboriginal children and the geographies of Indian residential schooling in British Columbia,Canada

Although not fully conceptualized as such by geographers, children and concepts of childhood were focal points of colonialism. Well into the twentieth century, Aboriginal peoples in Canada were discursively constructed by colonists as child-like subjects in need of colonial intervention in order that they ‘grow up’ into de-Indigenized Canadian citizens. Further, an important aspect of the colonial project entailed confining Aboriginal children in institutions known as Indian Residential Schools wherein, through material and curricular means, efforts were made to transform the children and dispossess them of socio-cultural identities. Much of the literature on children's geographies contemplates the socially constructed nature of childhood and critiques the pervasive (yet under-evaluated) understanding that childhood is a clear and demarcatable state of being prior to adulthood. Little attention, though, has been paid to historic or social discourses that relegated groups of people to a perpetual state of truncated childhood while simultaneously removing their children in order that those children mature into adults who embodied radically different cultural traits than their ancestors. This paper explores how Aboriginal peoples were doubly confined; firstly, by colonial constructions about children, childhood, and Othered (Aboriginal) peoples and then, secondly, within the material geographies of colonial residential schools.     

Native Californians at the Presidio of San Francisco: Analysis of Lithic Specimens from El Polín Spring

Relatively few archaeological studies have examined the experiences of native people at Spanish colonial military installations. A small flaked lithic assemblage at the Presidio of San Francisco provides insight into the lives and labor of Native Californians there. Technically proficient knappers, making do with poor-quality, locally available material, engaged in freehand core reduction and produced non-symmetrical, bifacially flaked tools through percussion production. These tools were most likely used for cutting during specific tasks. The analysis reveals how Native Californians in colonial institutions maintained flintknapping traditions in social spaces that were likely shared by native people and colonists.     

Colonial Constructions of Masculinity: Transforming Aboriginal Australian Men into ‘Houseboys’

In Darwin in the Northern Territory of Australia, Aboriginal men made up more than half of the domestic servant population by 1938. They replaced the Chinese and Malay male servants who had worked for British colonists in the early colonial period. Much of the historical work on male domestic servants in colonial situations plots the construction of the ‘houseboy’ as emasculated, feminised and submissive. In contrast, colonial constructions of Aboriginal men as ‘houseboys’ in Darwin emphasise the masculinity of the Aboriginal hunter. Aboriginal men were characterised as requiring constant discipline and training, and this paternalistic discourse led to a corresponding denial of manhood or adulthood for Aboriginal men. While male domestic servants in other colonial settings were allowed some privileges of masculinity in relation to female workers, amongst Aboriginal domestic workers, it was so‐called ‘half‐caste’ women who, in acknowledgment of their ‘white blood’, received nominally higher wages and privileges for domestic work. Aboriginal men were denied what was referred to as a ‘breadwinning’ wage; an Australian wage awarded to white men with families. Despite this, their role as husbands was encouraged by the administration as a method of controlling sexual relations between white men and Aboriginal women. These sometimes contradictory images can be understood as manifestations of the racialised construction of gender in Australia.     

In their own hands: domestic medicine and ‘the cure of all kinds of tertian and quartan fevers’ in late-colonial Lima

This paper examines the ways in which the men and women of Lima sought to cure or ward off ‘tertian and quartan fevers’, by all accounts one of the city's most ubiquitous illnesses during the last decades of Spanish colonial rule. The paper's particular emphasis therein rests on practices of self-medication and household medicine: it traces how Lima's inhabitants were able to practice elementary medicine and to concoct remedies ‘for the cure of tertian and quartan fevers’ by themselves, and how they consulted various genres of popular print to circulate health advice–the yearly almanac and a range of ‘enlightened’ home medical guides–and notebooks of medical recipes to safeguard their own health in the face of that ailment. The paper argues that these practices of vernacular medical healing, and the ‘ways of knowing’ that informed and sustained them, were shared both across different sectors of colonial society and with societies across the Atlantic. The study of vernacular, domestic medical practices in the face of a quotidian, commonplace ailment thus not only provides a rare window into sickness episodes, medical learning and skilfulness, in late-colonial Lima households, it also contributes to an on-going reworking of the historiography of Spanish American science and medicine by thinking beyond, and fragmenting a ‘dichotomous view of knowledge’–of polarizations of professional versus lay, popular versus elite, Iberian versus Northern European, or, indeed, ‘indigenous’ versus ‘Western’     

Empire and Domestic Space in the Fiction of Jamaica Kincaid

Three novels by Jamaica Kincaid are critically investigated for their representation of colonial and domestic space. Aspiring middle-class Afro-Caribbean families in the patriarchal-colonial society of 1950s and 1960s British Antigua occupied social spaces gendered largely according to western design. In Kincaid’s fiction, the house and yard are designated as feminine and reproductive spaces, while outside the home lies the public world of employment, administration, formal education and migration opportunity, all of which are governed by the norms and expectations of a white Eurocentric culture. Kincaid’s female characters display strategies of subversion and resistance which disrupt the homogeneity of territorial and cultural colonisation.     

山田清三郎来"满洲"伊始的创作

1937年,日本悍然发动了全面侵华战争,为了达到长期霸占中国东北大好河山的目的。日本法西斯政权计划实施百万移民的殖民主义政策,大批日本开拓民伴随着军国主义的炮声,强占了中国农民的大片土地。为了顺应军国主义的侵略政策,很多转向的左翼作家来到中国,站在狭隘的民族主义立场上为日本帝国主义的强盗行径做吹鼓手或图解员,曾身为日本无产阶级艺术联盟委员长的山田清三郎便是其中典型的一例。自其1939年来中国东北伊始,便走上了一条背叛无产阶级革命事业的堕落的道路。甘心当一名日本殖民政权的走卒。     

Destructive creation: fascist urban planning,architecture and New Towns in the Pontine Marshes

This paper examines the construction, architecture, planning and design of New Towns in the Pontine Marshes, south of Rome, in the 1930s, analysing the discourses which contributed to their shaping and settlement. It focuses specifically on the plans and architectural characteristics of the city of Sabaudia as the best example of fascist urban utopias in the area. The paper also moves beyond an analysis of architecture and planning to consider the human beings who were slated for occupying what were viewed as ideal, utopian fascist spaces. This is done through an investigation of Italy's ruralization and internal colonization policies, which aimed to tackle a ‘demographic problem’ defined through recourse to statistics and sociological analysis. These policies were animated by colonists, and their families, chosen by the regime's institutions to take part in the Pontine Marshes project. Italian fascism's structuring of a new urban environment, which stretched from grand systemic designs to the measurement of mosquito net dimensions in colonial houses' bedrooms, justified the attempted social and political control of fascism's experimental urban subjects.     

Java's forgotten pearls: the history and disappearance of pearl fishing in the Segara Anakan lagoon, South Java, Indonesia

Pearls have been a valued resource in most cultures that had access to them. A number of historically important pearling grounds were situated in the waters around today's Indonesia. One of these areas, now largely forgotten, was the Segara Anakan lagoon in South Java. In the seventeenth century, Dutch colonists exploited the lagoon's pearls. Afterwards, the lagoon's oysters were locally exploited as a food item until the late 1970s. While the pearl fishery attracted considerable attention in the colonial literature, its disappearance, by contrast, went largely undocumented. Nowadays, the oysters no longer are found in the lagoon as a result of extensive sedimentation processes. Their former existence is only preserved in the memory of local people. This article examines the history and fate of the pearls of Segara Anakan, providing an example of a formerly valued species whose existence simply became forgotten outside the area.     

Dogs and British Colonialism: The Contested Ban on Eating Dogs in Colonial Hong Kong

British colonialism brought new standards of treatment towards animals to the Far East. This article examines the ways in which the western concept of dogs and animal welfare introduced by the British colonists was received, and contested, in Hong Kong, and the colonial politics that shaped the way the controversial legislation against eating dog meat was created and passed in 1950. It argues that the original concept of animal welfare did not consider eating dogs a form of animal cruelty, as long as dogs were killed in a humane way for their meat. The dog-loving native elites, who saw dogs as pets which thus should not be eaten, manipulated the outbreak of rabies epidemic in 1949 to their advantage by petitioning the government that dog-eating was conducive to the spread of rabies. The resulting 1950 ordinance against dog-eating rationalised the taboo against eating dogs in the name of public health and extended the ‘benevolence’ of British colonialism to dogs. Yet it also brought a challenge to colonial administration due to the difficulty of its implementation.     

Mussolini's colonial race laws and state-settler relations in Africa Orientale Italiana (1935-41)

Abstract Why in Mussolini's empire were relations between colonizers and colonized regulated by the government in Rome? The reason is not to be sought in the supposed tendency of Italians to fraternize with Africans but rather in the totalitarian nature of the regime and the rapidity with which the empire was populated. In a few years tens of thousands of Italians emigrated to Africa Orientale Italiana (AOI); the informal elaboration of common standards of behaviour on the part of colonists towards the local population would have required time while Mussolini intended to forge the empire following a strict hierarchy of racial relations.

By and large, Italians were in agreement with their government over the subordination of the colonized, but they disagreed with the forms that such subordination should assume. Many Italians violated the race laws; but mixing with Africans did not necessarily mean being on friendly terms with them. A significant minority of Italians went to AOI with the intention of making rapid and easy profits: they had no intention of settling permanently and were intolerant of any rules, including those aimed at racial segregation. Thus a clash developed between these Italians, who were not interested in long-term colonial projects, and the government which was determined to impose its own model of colonial order.     

Tender grounds: Intimate visceral violence and British Columbia's colonial geographies

Ongoing colonial violence, I argue in this paper, operates through geographies of Indigenous homes, families, and bodies that are too often overlooked in standard geographical accounts of colonialism. Contiguous with residential school violence and other micro-scale efforts to eliminate Indigenous peoples, colonial power continues to assert itself profoundly through intervention into and disruption of intimate, ‘tender’ (Stoler, 2006), embodied, ‘visceral’ (Hayes-Conroy & Hayes-Conroy 2008; Hayes-Conroy and Hayes-Conroy 2010), and biopolitical (Morgensen, 2011a) geographies of Indigenous women and children. Drawing on feminist and decolonizing theories, along with the concept of ‘slow violence’ (Nixon, 2011), I offer in this paper a grounded account of spatial forms of governmentality in ongoing colonial relations in British Columbia, Canada. I critique dominant geographic inquires into colonialism as being primarily about land, natural resources, and territory. These inquiries, I suggest, risk perpetuating colonial violence in their erasure of Indigenous women and children's ontologies, positing this violence as something ‘out there’ as opposed to an ever-present presence that all settler colonists are implicated in.     

Village and community in early colonial New England

The long-standing correlation between community function and nucleated settlement form in early colonial New England is mistaken. Puritan communities were established, but new communities—often called villages in colonial records—were developed and survived quite well regardless of settlement form. As in England at the time, village meant community and community was a social web. Village status in New England provided a community with land and thus enabled the community to undertake settlement. But the social web that comprised community did not require nucleated settlement, and the dispersed settlement form that many colonists had known in England dominated the village landscape of early colonial New England.     

明清铜镜的时代特征

明清铜镜在继承宋金民间铸镜传统的同时,其纹饰及铭文更多地反映了当时普通人士的心态,融入了市井文化内容,形成独特的时代风格。乾隆时期,清宫内府铸制了一批独具特色的宫廷用铜镜,其工艺精湛,纹饰别具一格,是铜镜艺术的一枝奇葩。本文通过对明清铜镜造型、纹饰、款识与铭文、特殊工艺镜、仿古镜以及清宫内府造镜等几个方面进行分析比较,勾划出其时代特征,并对形成这一特征的社会根源作进一步的探讨。     

‘Uncircumcised boys’ and ‘girl Spartans’: Youth,Gender and Generation in Colonial Insurgencies and Counterinsurgency,c. 1954–59

Both male and female youth were significant actors in anti-colonial insurgencies, but their involvement has been neglected in existing historiographies due to the marginalisation of youth voices in colonial archives. This article analyses the causes of youth insurgency and colonial counterinsurgency responses in two British colonies, Kenya and Cyprus, in 1954-59, providing a gendered and relational study of youth as cohort, as liberation generation, as life stage and as kinship position. It argues that a ‘gen[d]erational’ lens is necessary to properly understand how age and gender intersected to shape boys' and girls’ experiences of youth insurgency, and how colonial states punished and tried to ‘rehabilitate’ such rebellious youths. This article argues that colonial responses to youth in insurgency were implicitly shaped by colonial understandings of gender and generation as well as by race and ethnicity, but that counterinsurgency policies failed to effectively integrate gendered and generational perspectives sufficiently into either their security, peno-legal or welfare and developmental responses. The only successful ‘rehabilitation’ programmes focused on male youth, and combined colonial and local understandings of age and gender to provided pathways towards the forms of adulthood desired by youth, rather than just treating them as unthinking, impressionable or irrecoverable children.     

Pirate Ports and Harbours of West Cork in the Early Seventeenth Century

In the early part of the seventeenth century in Ireland select harbours along the southwest coast of Munster acted as the North Atlantic headquarters for pirates, primarily made up of English mariners. The places picked by the pirates as their bases were spatially strategic and three harbours in particular dominated this West Cork landscape—Baltimore, Leamcon and Crookhaven. Complicit English officers facilitated this activity and pirates and their families settled on the estates of the local officials while others used this pirate landscape as a staging point for plundering adventures further afield. As a consequence, piracy in Irish waters at that time had a profound influence on local economies, social activities and, in some cases, political events. Indeed the tolerance shown to it in the early seventeenth century in the southwest may be explained by the fact that it facilitated the colonial effort ongoing under the Munster Plantation and thus, inadvertently, suited the purposes of official government.     

Governing the Bottle: Alcohol,Race and Class in Nineteenth-Century India

Following a series of aggressive military campaigns across India, by the early nineteenth century, the East India Company had secured a more definitive political space for itself in India. However, in taking over the administration of the diwani, or administration and revenue collection duties in Bengal, the Company gained responsibility for the taxes that governed the production and sale of alcohol and drugs—the abkari system. The abkari duties represented an opportunity and challenge for the colonial state. What followed changed the social landscape of India as the Company developed a series of regulations to govern alcohol in both military and civil space. These laws quickly moved beyond earlier Mughal dictates on alcohol, revealing the state’s intent to mould society through taxation.

This article frames these colonial taxes on alcohol as a tool of governmentality. It argues that the state utilised the abkari department not simply as a means of generating revenue, but as a means of managing social relations and economic life in nineteenth-century India. It explores the path that the colonial state sought to forge between arguing for the ‘moral uplift’ of drinking populations and securing reliable revenue for Company (and later Crown) coffers. The laws themselves were often race- (and class-) specific, suggesting, for example, the pre-disposition of certain peoples to particular drinks. Moreover, the drinks themselves, whether toddy or ‘European’-style distilled spirits, were assigned a racial identity. While European observers viewed toddy as ‘natural’ and even beneficial when drunk by poor Indian labourers, in the throats of European soldiers it was labelled ‘dangerous’ or even lethal. Conversely, later Indian campaigners warned that ‘alien’ distilled spirits, such as whisky or rum, were completely foreign to India and that their introduction suggested a darker, less benevolent, side to India’s colonial rule. As such, these colonial controls on alcohol, and the debates that swirled around them, illuminate the ways in which the colonial state both understood and attempted to shape its subjects and servants.     

‘Youthful,Likely Men,Able to Read,Write and Count’:1 Joining the Foreign Staff of the Chinese Customs Service, 1854–1927

Caricatured images of European ‘colonists’ abound in histories of colonial rule. Through a case study of the foreign staff of the Chinese Customs Service, this article offers a reassessment of the type of person who sought work overseas and their motivations for doing so. In outlining the recruitment experiences and socio-economic profile of the foreign staff of the Customs, it argues that the vast majority of European recruits were not motivated by a steadfast commitment to furthering their home countries' interests in China. Their concerns were rather more complex, opportunistic and prosaic; of particular importance was the promise of a reliable career. In exploring the very different experiences and socio-economic circumstances of recruits to the ‘indoor’ and ‘outdoor’ branches, this case study also sheds more light on the sheer range of people for whom China and the empire world spoke of opportunity.     

Building in Colonial Louisiana: Creolization and the Survival of French Traditions

Documents and limited archaeological evidence indicate that the building methods of the Louisiana Acadians during the colonial period strongly reflected a heritage of late-medieval and early-modern French methods and techniques of constructing vernacular buildings.     

Designing Constitutions in Britain’s Mid-Nineteenth Century Empire – Indigenous Territorial Government in New Zealand and Retrieving Constitutional Histories

Focusing on the striking instance of colonial New Zealand, this article examines constitutional design for colonies of European settlement, arguing about such design in two key respects. First, this article examines the proposals of so-called ‘colonial reformers’ endeavouring to influence constitutional framing, including how their notions on ‘local self-government’ or ‘municipal government’ were reflected or not, while also illuminating their concepts of how to accommodate indigenous territorial governance and indirect administration of indigenous territories in the late 1840s and early 1850s. Second, recovering traces of these disputes and ways of thought from the archives, and how they were operationalised in grounded constitutional drafting or design, rather than resorting to analysing abstract canonical, high-level texts, such as those of Henry Maine and John Stuart Mill, is ultimately more rewarding for evaluating constitutional emergence and design. It reveals tensions within ‘colonial liberalism’, as characterised by Edward Gibbon Wakefield. How putative settler interests informed these metropolitan-Westminster constitutional enactments or not, assessed through cabinet-level discussions, in Colonial Office deliberations on settler agitation, illustrates missteps and failures as well as the particular ways in which diverse features of imperial constitutional design emerged. Examining these points is timely given Linda Colley’s focus on a ‘contagion of constitutions’ in the late eighteenth and early to mid-nineteenth centuries.     

4. A PRAGMATIC RESPONSE1

In the years since its twin publication in 2001 (Indian edition) and 2003 (U.S. edition), Textures of Time has attracted a great deal more attention outside the United States than in the American academy. This, we suggest, is because its ideas and approach are rather at odds with the dominant trends in the area of “postcolonial studies.” In this response to three critical essays that engage with the book—by Rama Mantena, Sheldon Pollock, and Christopher Chekuri—we begin by setting out our principal hypotheses as well as the evidentiary structure of the book, which draws mostly on vernacular materials from South India in the seventeenth and eighteenth centuries. The former includes the claim that South India between roughly 1600 and 1800 (and thus in the centuries before the consolidation of colonial rule) possessed considerable and diverse historiographical traditions, though these histories came couched in a variety of genres, rendering them difficult for the uninitiated to recognize at first; the latter requires us to develop the significance of the concepts of “texture” as well as of “subgeneric markers” that help distinguish texts with a historical intention from those that are nonhistorical but have the same generic location. Our response then goes on to discuss why theoretical or ?āstric texts in India do not themselves explicitly theorize the distinctions we make. Here, we posit a contrast between “embedded” and “explicated” concepts in the “emic” sphere, suggesting that “texture” belongs to the first category. We explicitly distinguish our views from the poststructuralist (and Barthesian) language adopted by Pollock in his critique of Textures, and the more predictable postcolonial vision of Chekuri. We once more emphasize the need to take the vernacular historiography seriously, and to refine our reading practices, rather than overly depending on normative materials in Sanskrit, or on a prefabricated theoretical schema that derives from a stylized (and impoverished) view of the nature of the transformations produced by colonial rule.