This volume examines the Kurdish question in Turkey, tracing its developments from the end of the Ottoman Empire to the present day. The authors develop their argument by defining and making use of terms such as nation, ethnic group, civic nationalism, ethnic nationalism, minority rights and self-determination. Many commentators agree that ethnic conflict should be resolved by a political rather than a military solution; but what would a political solution to the Kurdish question in Turkey actually entail?

We may yet find a precise use for the notoriously elusive category 'postcolonial', but only on the condition that we abandon its usual associations with plurality, fragmentation, particularity and resistance. This book argues that the category is best used to describe an ultimately singular configuration. A singularity is something that generates the medium of its own existence, in the eventual absence of external criteria and other existences. Like other singularities - pertinent comparisons include aspects of Buddhism and Islam, as well as concepts drawn from the philosophies of Gilles Deleuze and Alain Badiou - what is distinctive about a postcolonial discourse or literature is its abstraction from the domain of relationality. Here, Hallward offers a new conceptual distinction between singular and specific modes of differentiation, which should prove influential in a range of discourses. -- .

The 1880s were a critical time in Cameroon. A German warship arrived in the Douala estuary and proclaimed Cameroon a protectorate. At that time, two Swedes, Knutson and Waldau, were living on the upper slopes of the Cameroon Mountain. Very little is known about their activities. One, Knutson, wrote a long memoir of his time in Cameroon (1883-1895) which is published here for the first time. It gives fascinating insights into everyday life in Cameroon and into the multifaceted relationships among the various Europeans, and between them and the Africans, at the end of the 19th century; we learn about the Swedes' quarrels first with the Germans and later with the British, over land purchases, thus revealing the origins of long on-going disputes over Bakweri lands. We are given vivid descriptions of Bakweri notables and their, and the Europeans', cultural practices, a rare eye-witness account of the sasswood witchcraft ordeal, and learn about Knutson's friendships with slaves. Together with appended contemporary correspondence, legal opinions, and early (translated) texts, this memoir must be considered as a unique and invaluable primary source for the pre-colonial history of Cameroon.

There is a crisis in contemporary postcolonial theory: while an enormous body of challenging research has been produced under its auspices, severely critical questions about the validity and usefulness of this theory have also been raised. This Reader is positioned at the juncture where it can address these contestations. It makes available some of the 'classics' of the field; engages with the issues raised by contemporary practitioners; but also offers several of the arguments that strongly critique postcolonial theory. Although postcolonial theory purports to be inter-disciplinary and frequently anti-foundationalist, traces of disciplinary formations and linearity have continued to haunt its articulations. This Reader, on the other hand, offers a uniquely inter-disciplinary mapping. It is concerned with three main areas: definitional problems and contests including the current challenges to postcolonial theory; the 'disciplining of knowledge', where the multiple resonances of the word 'disciplining' are all engaged; and the location of practice where the relations between intellectual practice and historical conditions are explored. Finally, since the guiding principle of this Reader is simultaneous attention to the enabling and constraining mechanisms of historical realities and institutional practices, the commentary problematizes the writing of histories, the formations of canons, and indeed the production of Readers.

Post-Colonial Drama is the first full-length study to address the ways in which performance has been instrumental in resisting the continuing effects of imperialism. It brings to bear the latest theoretical approaches from post-colonial and performance studies to a range of plays from Australia, Africa, Canada, New Zealand, the Caribbean and other former colonial regions. Some of the major topics discussed include:
* the interactions of post-colonial and performance theories
* the post-colonial re-stagings of language and history
* the specific enactments of ritual and carnival
* the theatrical citations of the post-colonial body
Post-Colonial Drama combines a rich intersection of theoretical approaches with close attention to a wide range of performance texts.

eBook available with sample pages: 020342106X

Post-Colonial Drama is the first full-length study to address the ways in which performance has been instrumental in resisting the continuing effects of imperialism. It brings to bear the latest theoretical approaches from post-colonial and performance studies to a range of plays from Australia, Africa, Canada, New Zealand, the Caribbean and other former colonial regions. Some of the major topics discussed in Post-Colonial Drama include:
* the interactions of post-colonial and performance theories
* the post-colonial re-stagings of language and history
* the specific enactments of ritual and carnival
* the theatrical citations of the post-colonial body
Post-Colonial Drama combines a rich intersection of theoretical approaches with close attention to a wide range of performance texts.

The first part of this volume deals with the changes and continuities in historical approaches over the last fifty years, with three further sections focusing on initial contacts, formal presences, and informal presences. Emphasis has been placed on the major European players in Asia and Africa before 1800 - the Portuguese, Dutch and English, without neglecting the role played by the French, Spanish, Scandinavians and others.

"White Skin/Black Masks" focuses on the fiction and travel writings of Henry Rider Haggard and Rudyard Kipling. Close friends as well as prominent figures of imperial and colonial myth-making, Haggard and Kipling were praised for their alleged knowledge of and ability to speak from within the "native" cultures of Africa and India. Narrators and characters in their fiction attest to a persistent fascination with the body-image of the "Other." Kipling's fiction in particular deals with disguise and physical transformation through the use of costume. This book addresses the psychic processes of negation, projection and reappropriation in the dynamics of pleasure/unpleasure and mastery/defense found in the work of these two writers. It also seeks to provide a historical context for understanding how these forces emerged from and were played out in contemporary society.
The fascination with exotic cultures and the crossing of cultural boundaries provides some of the most striking ways in which a colonizing culture articulates its self-identity and authority. "White Skin/Black Masks" employs the most recent thinking in psychoanalysis, anthropology and colonial discourse theory to analyze the manner in which fantasy and fabulation is always caught up in networks of desire and power.

Qualifying post-Westphalian sovereign statehood as a 'power' as argued for in Hendrik Berkhoff's political theology, this book addresses the decades-long theological-spiritual debate between Christian realism and Christian pacifism in U.S. foreign policy and global Christian circles. It approaches the debate by delving into the pacifist Anabaptist political theology and delineates empirically how sovereign statehood in post-colonial Africa and Asia has fallen into the hands of the devil Satan, as a 'fallen power' in the Foucaultian terms of power structures, techniques and episteme. While the book offers intervention schemes and options, it holds that Christian statecraft remains the source of hope to effectively address a number of serious global issues. By extension, the book is thus an invitation to ignite debates on the suitability of Christian statecraft and the nexus between spirituality and world politics, making it especially interesting for scholars and students in the fields of International Politics, Politics of Asian and African States, Post-colonial Studies and Political Theology.

During World War II, agents of the Special Operations Executive (SOE) infiltrated Japanese-occupied Malaya. There they worked with Malayan guerrilla groups, including the communist-sponsored Malayan Peoples Anti-Japanese Army (MPAJA), regarded as the precursor of the communist insurgent army of the Malayan Emergency. This book traces the development of SOE's Malayan operations, and analyses the interactions between SOE and the various guerrilla groups. It explores the reasons for and the extent of Malay disillusionment with Japanese rule, and demonstrates how guerrilla service acted as a training ground for some later Malay leaders of the independent nation. However, the reports written about the MPAJA by SOE operatives just after the war failed to draw out the likely future threat posed by the communists to the returning colonial administration. Rebecca Kenneison shows that the British possessed a wealth of local information, but failed to convert it into active intelligence in the period prior to the Malayan Emergency. In doing so she provides new insights into the impact of SOE on Malayan politics, the nature of Malayan communism's challenge to colonial rule, and British post-war intelligence in Malaya.

This study assesses the significance of the hunting cult as a major element of the imperial experience in Africa and Asia. Through a study of the game laws and the beginnings of conservation in the 19th and early-20th centuries, the author demonstrates the racial inequalities which existed between Europeans and indigenous hunters. Africans were denied access to game, and the development of game reserves and national parks accelerated this process. Indigenous hunters in Africa and India were turned into "poachers" and only Europeans were permitted to hunt. In India, the hunting of animals became the chief recreation of military officers and civilian officials, a source of display and symbolic dominance of the environment. Imperial hunting fed the natural history craze of the day, and many hunters collected trophies and specimens for private and public collections as well as contributing to hunting literature. Adopting a radical approach to issues of conservation, this book links the hunting cult in Africa and India to the development of conservation, and consolidates widely-scattered material on the importance of hunting to the economics and nutrition of African societies. -- .

This book interrogates and problematises African multilingualism as it is currently understood in language education and research. It challenges the enduring colonial matrices of power hidden within mainstream conceptions of multilingualism that have been propagated in the Global North and then exported to the Global South under the aegis of colonial modernity and pretensions of universal epistemic relevance. The book contributes new points of method, theory and interpretation that will advance scholarly conversations on decolonial epistemology by introducing the notion of coloniality of language - a summary term that describes the ways in which notions of language and multilingualism in post-colonial societies remain colonial. The authors begin the process of mapping out what a socially realistic notion of multilingualism would look like if we took into account the voices of marginalised and ignored African communities of practice - both on the African continent and in the diasporas.

What are the implications of colonialism for a theory of global justice today? What does rectificatory justice mean in the light of colonialism? What does global rectificatory justice require in practice? The author seeks to answer these questions covering a significant gap in the literature on global justice.

This is an examination of the response of British policy makers to the collapse of belief in racial superiority, and with it the ideological basis of empire, following the fall of Singapore in 1942. The book studies the Anglo American debate in which British officials, led by Lord Hailey, countered American criticisms of imperial rule by emphasizing economic development and peace keeping as new, non-racial justifications for western authority. These are themes that have retained a powerful resonance in the post-war world.

Leprosy in Colonial South India is not only a history of a disease, it is also a history of colonial power in 19th-century British India as seen through the lens of British medical and legal encounters with leprosy and its sufferers. The book offers a detailed examination of the contribution of leprosy treatment and legislative measures to negotiated relationships between indigenous and British medicine and the colonial impact on indigenous class formation, while asserting the agency of the poor and vagrant leprous classes in their own history.

The United Nations claims to exist in order to maintain international peace and security, providing a space within which all states can work together. But why, then, does the UN invoke its responsibility to protect through humanitarian intervention in some instances but not others? Why is it that five states have the power to decide whether or not to intervene? This book challenges the dominant narrative of the UN as an institution of equality and progress by analyzing the colonial origins of the organization and revealing the unequal power relations it has perpetuated. Harsant argues that the United Nations is unable to fulfill its claims around the protection of international peace and security due to its very structure and the privilege of certain states. Moreover, through a rigorous examination of the history of the UN and how those structures came to be, she argues that the privilege afforded to these states is the result of power relations established through the colonial encounter. In order to understand the pressing contemporary issues of how the United Nations operates, particularly the Security Council, this book discusses issues of power and sovereignty by de-silencing the narratives of resistance and reconstructing a history of the United Nations that takes this colonial and anti-colonial relationship into account. This is a bold challenge to the eurocentrism that dominates International Relations discourse and a call to better understand the colonialism's role in preserving the existing global order.

Winner of the 2021 Lee Ann Fujii Book Award, International Studies Association The positive effects of rule of law norms and institutions are often assumed in the fields of global governance and international development, with empirical work focusing more on the challenges of using law to engineer social change abroad. Questioning this assumption, the book contends that purportedly "good" rule of law standards do not always deliver benign benefits but rather often have negative consequences that harm the very local constituents which rule of law promoters promise to help. In particular, the book argues that rule of law promotion in post-colonial societies reinforces socioeconomic and political inequality which disproportionately favors dominant actors who have the wealth, education, and influence to navigate the state legal system. In addition to an historical account of legal development in settler-colonial environments, this argument is also drawn from a comparative study which focuses on the UK-supported justice sector development programs in Sierra Leone and the US-funded rule of law projects in Liberia.

Survey of colonialism's long-lasting global development and current legacies premised on an original framework, designed to occupy a middle ground between survey and original intervention, the book will allow students and scholars to engage with the argument and narrative in flexible ways. There are lots of courses on empire which are becoming more and more global - this will help students to engage with a key aspect. There are a couple of global empire volumes on the market but they are large and unwieldy; ours is a much lighter and, having a position, much more engaging approach for students.

The Routledge Handbook of Critical Indigenous Studies is the first comprehensive overview of the rapidly expanding field of Indigenous scholarship. The book is ambitious in scope, ranging across disciplines and national boundaries, with particular reference to the lived conditions of Indigenous peoples in the first world. The contributors are all themselves Indigenous scholars who provide critical understandings of indigeneity in relation to ontology (ways of being), epistemology (ways of knowing), and axiology (ways of doing) with a view to providing insights into how Indigenous peoples and communities engage and examine the worlds in which they are immersed. Sections include: * Indigenous Sovereignty * Indigeneity in the 21st Century * Indigenous Epistemologies * The Field of Indigenous Studies * Global Indigeneity This handbook contributes to the re-centring of Indigenous knowledges, providing material and ideational analyses of social, political, and cultural institutions and critiquing and considering how Indigenous peoples situate themselves within, outside, and in relation to dominant discourses, dominant postcolonial cultures and prevailing Western thought. This book will be of interest to scholars with an interest in Indigenous peoples across Literature, History, Sociology, Critical Geographies, Philosophy, Cultural Studies, Postcolonial Studies, Native Studies, Maori Studies, Hawaiian Studies, Native American Studies, Indigenous Studies, Race Studies, Queer Studies, Politics, Law, and Feminism.

When the War of Independence ended in 1783 many doubted Americans' ability to build a nation. Today the US occupies a position comparable to that of Britain at the zenith of its power. Britain and America since Independence deals with Anglo-American relations in the widest sense. It shows how the transfer of hegemony from the British Empire to the US affected the way Britons and Americans viewed one another, and its effect on the evolving cultural, economic, and political connections between the two countries.

What if my own multilingualism is simply that of one who is fluent in way too many colonial languages? If we are going to do this, if we are going to decolonise multilingualism, let's do it as an attempt at a way of doing it. If we are going to do this, let's cite with an eye to decolonising. If we are going to do this then let's improvise and devise. This is how we might learn the arts of decolonising. If we are going to do this then we need different companions. If we are going to do this we will need artists and poetic activists. If we are going to do this, let's do it in a way which is as local as it is global; which affirms the granulations of the way peoples name their worlds. Finally, if we are going to do this, let's do it multilingually.