Pastoral Power, Governmentality and Cultures of Order in Nineteenth-Century British Columbia

I deploy Michel Foucault's concepts of pastoral power and governmentality to investigate the material consequences of two very different visions of the governance of Native people in nineteenth-century British Columbia. This entails a consideration of these modalities of power, and of the usefulness of relocating them in a colonial context. But I also argue that the conceptions of order embedded within these two modalities of power bear the stamp of, and demonstrate, very distinctive cultural geographies.     

Reformulating Identities: British Settlers in Early Nineteenth-Century South Africa

This paper examines the formation of a colonial identity among settlers from the British Isles who were relocated to the eastern frontier of the Cape Colony in 1820. It suggests that material aspirations united certain of the settlers in a political programme, and thus began the erosion of imported class (and other) divisions. However, it argues that their establishment as a capitalist colonial class is an insufficient explanation for their construction of a shared and emotive British settler identity. The settlers modified their inherited discourses of class, race, gender and nationality in order to forge solidarity, and the imperative for solidarity derived not so much from their mutual desire for accumulation, but from a corresponding collective insecurity. Not only were settlers afraid of Khoikhoi labour rebellion and Xhosa reprisals for land loss; they also feared abandonment by a seemingly unsympathetic metropole. Their aggressive capitalist endeavour, and collective fear of its destabilizing consequences, were two sides of the same coin, informing the development of a unifying social identity. The paper goes on to consider the mechanisms through which that identity was sustained, including acts of landscape representation, the textual generation of collective memory and the practice of communally binding, quotidian, gendered routines.     

Creating Colonial Christian Cultures in Canterbury: St. Augustine's Missionary College*

Throughout the nineteenth century, religion and Empire became increasingly fused in the Victorian imagination through a lens of providentialism that saw Empire as an instrument for worldwide Christianisation. This article uses the case of St. Augustine's Missionary College to explore the creation of a distinctly colonial Christian culture in Canterbury. This culture was both created and curated through networks and connections made between Canterbury and colonial dioceses, the imagined world of letters fostered by the College, and the presence in Canterbury of “foreign students” whose apparently exemplary lives brought the Empire home to the “garden of England.” Reinforcing the important point that Britain was part of a mutually-constituted Empire, this article demonstrates how colonial cultures in Britain could be sustained through various means–cultural, social, and here institutional. It moreover uses the case of St. Augustine's to showcase the increasingly self-conscious links between religion and Empire within Established Anglicanism as colonisation forged the city of Canterbury into the head of a colonial and global Anglican Communion.     

Mission Encounters in the Colonial World: British Columbia and South-West Australia

This paper considers various aspects of the interactions of missions and indigenous peoples in regions of Canada and Australia. An analysis of first encounters indicates that the introduction of Christianity was dependent on both evangelist and client population agreeing to a modus operandi for the mission. The structure and operation of the mission were determined by the pre-existing indigenous society and the financial and personnel resources of the mission organizations. Attitudes towards, and acceptance of, Christianity were not static, they depended on changing material and political circumstances both within and outside indigenous communities. This comparative analysis indicates that religious change was not only negotiated between missionary and "convert," but among indigenous peoples themselves. The decision to profess Christianity was not a one-off decision made by individuals or communities. Rather it was a long process of change which was contingent on the perceived advantages and disadvantages of the mission world and countervailingpressures from within indigenous and colonial societies.     

An Axis Jump: British Colonialism in the Oral Folk Narratives of Nineteenth-Century India

Women are the principal informants in the modern oral tradition of Hispanic balladry, th e romancero. This fact conditions the point of view, ideologies, and perceptions expressed in the ballads. Critics often state that the romancero contains a feminine voice, but the nature and characteristics of this voice have not been studied in any detail. The present paper attempts to reveal the ideas and beliefs that women express in their rendition of one such ballad, La Bastarda y el Segador , and show how their renditions differ from those of men.     

British Ceramics on the Northern European Periphery: Creamware Marketing in Nineteenth-Century Northern Finland

In 1822, a devastating town fire sealed a large ceramic assemblage from a store in the town of Oulu in northern Finland. Excavations of the merchant’s stock recovered over a hundred kilograms of ceramics that was almost entirely composed of undecorated creamware, a ware and decorative type whose popularity had faded significantly by the 1820’s. The assemblage reveals the global complexities in the international ceramics trade in the early nineteenth century, provides insight into some of the mass-produced commodities reaching geographically peripheral markets, underscores distinctive European market influences, and illuminates marketing and social practices that shaped consumption in markets like Oulu.     

Dynamics of Social Complexity in Early Nineteenth-Century British Fur-Trade Posts

During the early nineteenth century, the Hudson's Bay and the North West Companies controlled much of western Canada. Both companies employed hierarchical command structures that influenced all elements of social life within the posts. Both companies confronted a significant level of interrank tension, and sought to reinforce authority figures using imported wealth items and privileges. However the enormous transportation costs made it prohibitively expensive to supply many of these status items to junior officers stationed at remote outposts. As a result, new informally derived means of symbolizing and defending social position were negotiated using techniques and commodities that were unaffected by transportation difficulties.     

British Women Travellers and Constructions of Racial Difference Across the Nineteenth-Century American West

At a time coinciding historically with the height of the British Empire, the immigrants' rush to occupy American West lands and the wholesale removal of Native Americans onto reservations, encounters between Native peoples and British women travellers became emblematic of a whole range of socio-spatial relationships of domination, subordination and resistance. In this paper, I examine representations of western Native Americans in the travelogues of ten British women travellers to the late nineteenth-century American West, produced primarily during encounters at sites along the western rail lines. Constructions of racial and gender differences in the texts can be tied to British colonial discourses, as well as to the social relations inherent in the multiple contact zones within which the encounters took place.     

John Lieder and his Mission in Egypt: The Evangelical Ethos at Work Among Nineteenth-Century Copts

The English Church Missionary Society (CMS) dispatched a contingent of missionaries to Egypt in 1825. This article analyses the methods and impact of that contingent. The schools that the CMS missionaries introduced are cast not as vehicles of enlightenment — as is frequently the case in mission historiography — but as technologies of power. Specifically, the article recounts how the head of the mission, the Reverend John Lieder, deployed Lancaster schools among the Coptic Christians of Cairo to effect not merely a spiritual, but further, a cultural conversion of this Orthodox community. Lieder, his predecessors, and his contemporaries in the Mediterranean field sought to instil in the Copts the "evangelical ethos" of industry, discipline, and order. The article links this CMS project of cultural conversion to the process of state-building in Egypt. Indeed, Lieder was a pioneer purveyor of technologies of power that would prove indispensable to late-nineteenth-century elites in their efforts to produce, in the subaltern strata of Egyptian society, industrious and disciplined political subjects resigned to their lowly positions in the Egyptian social order.     

Anthropology and the British Museum: A conversation with John Mack

John Mack is Keeper of Ethnography at the British Museum, and until recently was also Senior Keeper. He curated The Museum of the Mind: Art and Memory in World Cultures as part of the British Museum's 250th anniversary programme. Major changes have taken place at the museum, including the return of the Museum of Mankind to the British Museum's Bloomsbury site. This site will by next year also house the Anthropology Library, one of the largest anthropology libraries in the world, the holdings of which were greatly enhanced by the gift of the Royal Anthropological Institute (RAI) Library to the British Museum Ethnography Department Library in 1976. John Mack can be contacted at J.Mack@british-museum.ac.uk .