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Bringing the histories of British anti-slavery and Australian
colonization together changes our view of both. This book explores
the anti-slavery movement in imperial scope, arguing that
colonization in Australasia facilitated emancipation in the
Caribbean, even as abolition powerfully shaped the Settler
Revolution. The anti-slavery campaign was deeply entwined with the
administration of the empire and its diverse peoples, as well as
the radical changes demanded by industrialization and rapid social
change in Britain. Abolition posed problems to which colonial
expansion provided the answer, intimately linking the end of
slavery to systematic colonization and Indigenous dispossession. By
defining slavery in the Caribbean as the opposite of freedom, a
lasting impact of abolition was to relegate other forms of
oppression to lesser status, or to deny them. Through the shared
concerns of abolitionists, slave-owners, and colonizers, a plastic
ideology of 'free labour' was embedded within post-emancipation
imperialist geopolitics, justifying the proliferation of new forms
of unfree labour and defining new racial categories. The
celebration of abolition has overshadowed post-emancipation
continuities and transformations of slavery that continue to shape
the modern world.
Bringing the histories of British anti-slavery and Australian
colonization together changes our view of both. This book explores
the anti-slavery movement in imperial scope, arguing that
colonization in Australasia facilitated emancipation in the
Caribbean, even as abolition powerfully shaped the Settler
Revolution. The anti-slavery campaign was deeply entwined with the
administration of the empire and its diverse peoples, as well as
the radical changes demanded by industrialization and rapid social
change in Britain. Abolition posed problems to which colonial
expansion provided the answer, intimately linking the end of
slavery to systematic colonization and Indigenous dispossession. By
defining slavery in the Caribbean as the opposite of freedom, a
lasting impact of abolition was to relegate other forms of
oppression to lesser status, or to deny them. Through the shared
concerns of abolitionists, slave-owners, and colonizers, a plastic
ideology of 'free labour' was embedded within post-emancipation
imperialist geopolitics, justifying the proliferation of new forms
of unfree labour and defining new racial categories. The
celebration of abolition has overshadowed post-emancipation
continuities and transformations of slavery that continue to shape
the modern world.
This essential handbook explores the relationship between the
postcolonial critique and the field of archaeology, a discipline
that developed historically in conjunction with European
colonialism and imperialism. In aiding the movement to decolonize
the profession, the contributors to this volume--themselves from
six continents and many representing indigenous and minority
communities and disadvantaged countries--suggest strategies to
strip archaeological theory and practice of its colonial heritage
and create a discipline sensitive to its inherent inequalities.
Summary articles review the emergence of the discipline of
archaeology in conjunction with colonialism, critique the colonial
legacy evident in continuing archaeological practice around the
world, identify current trends, and chart future directions in
postcolonial archaeological research. Contributors provide a
synthesis of research, thought, and practice on their topic. The
articles embrace multiple voices and case study approaches, and
have consciously aimed to recognize the utility of comparative work
and interdisciplinary approaches to understanding the past. This is
a benchmark volume for the study of the contemporary politics,
practice, and ethics of archaeology. Sponsored by the World
Archaeological Congress
This essential handbook explores the relationship between the
postcolonial critique and the field of archaeology, a discipline
that developed historically in conjunction with European
colonialism and imperialism. In aiding the movement to decolonize
the profession, the contributors to this volume-themselves from six
continents and many representing indigenous and minority
communities and disadvantaged countries-suggest strategies to strip
archaeological theory and practice of its colonial heritage and
create a discipline sensitive to its inherent inequalities. Summary
articles review the emergence of the discipline of archaeology in
conjunction with colonialism, critique the colonial legacy evident
in continuing archaeological practice around the world, identify
current trends, and chart future directions in postcolonial
archaeological research. Contributors provide a synthesis of
research, thought, and practice on their topic. The articles
embrace multiple voices and case study approaches, and have
consciously aimed to recognize the utility of comparative work and
interdisciplinary approaches to understanding the past. This is a
benchmark volume for the study of the contemporary politics,
practice, and ethics of archaeology. Sponsored by the World
Archaeological Congress
This edited collection argues for the importance of recovering
Indigenous participation within global networks of imperial power
and wider histories of "transnational" connections. It takes up a
crucial challenge for new imperial and transnational histories: to
explore the historical role of colonized and subaltern communities
in these processes, and their legacies in the present. Bringing
together prominent and emerging scholars who have begun to explore
Indigenous networks and "transnational" encounters, and to consider
the broader significance of "extra-local" connections, exchanges
and mobility for Indigenous peoples, this work engages closely with
some of the key historical scholarship on transnationalism and the
networks of European imperialism. Chapters deploy a range of
analytic scales, including global, regional and intra-Indigenous
networks, and methods, including histories of ideas and cultural
forms and biography, as well as exploring contemporary legacies. In
drawing these perspectives together, this book charts an important
new direction in research.
With their power to create a sense of proximity and empathy,
photographs have long been a crucial means of exchanging ideas
between people across the globe; this book explores the role of
photography in shaping ideas about race and difference from the
1840s to the 1948 Declaration of Human Rights. Focusing on
Australian experience in a global context, a rich selection of case
studies - drawing on a range of visual genres, from portraiture to
ethnographic to scientific photographs - show how photographic
encounters between Aboriginals, missionaries, scientists,
photographers and writers fuelled international debates about
morality, law, politics and human rights.Drawing on new archival
research, Photography, Humanitarianism, Empire is essential reading
for students and scholars of race, visuality and the histories of
empire and human rights.
With their power to create a sense of proximity and empathy,
photographs have long been a crucial means of exchanging ideas
between people across the globe; this book explores the role of
photography in shaping ideas about race and difference from the
1840s to the 1948 Declaration of Human Rights. Focusing on
Australian experience in a global context, a rich selection of case
studies - drawing on a range of visual genres, from portraiture to
ethnographic to scientific photographs - show how photographic
encounters between Aboriginals, missionaries, scientists,
photographers and writers fuelled international debates about
morality, law, politics and human rights.Drawing on new archival
research, Photography, Humanitarianism, Empire is essential reading
for students and scholars of race, visuality and the histories of
empire and human rights.
This edited collection argues for the importance of recovering
Indigenous participation within global networks of imperial power
and wider histories of "transnational" connections. It takes up a
crucial challenge for new imperial and transnational histories: to
explore the historical role of colonized and subaltern communities
in these processes, and their legacies in the present. Bringing
together prominent and emerging scholars who have begun to explore
Indigenous networks and "transnational" encounters, and to consider
the broader significance of "extra-local" connections, exchanges
and mobility for Indigenous peoples, this work engages closely with
some of the key historical scholarship on transnationalism and the
networks of European imperialism. Chapters deploy a range of
analytic scales, including global, regional and intra-Indigenous
networks, and methods, including histories of ideas and cultural
forms and biography, as well as exploring contemporary legacies. In
drawing these perspectives together, this book charts an important
new direction in research.
An indigenous reservation in the colony of Victoria, Australia, the
Coranderrk Aboriginal Station was a major site of cross-cultural
contact the mid-nineteenth century and early twentieth. Coranderrk
was located just outside Melbourne, and from its opening in the
1860s the colonial government commissioned many photographs of its
Aboriginal residents. The photographs taken at Coranderrk Station
circulated across the western world; they were mounted in
exhibition displays and classified among other ethnographic "data"
within museum collections. The immense Coranderrk photographic
archive is the subject of this detailed, richly illustrated
examination of the role of visual imagery in the colonial project.
Offering close readings of the photographs in the context of
Australian history and nineteenth- and early-twentieth-century
photographic practice, Jane Lydon reveals how western society came
to understand Aboriginal people through these images. At the same
time, she demonstrates that the photos were not solely a tool of
colonial exploitation. The residents of Coranderrk had a
sophisticated understanding of how they were portrayed, and they
became adept at manipulating their representations.Lydon shows how
the photographic portrayals of the Aboriginal residents of
Coranderrk changed over time, reflecting various ideas of the
colonial mission-from humanitarianism to control to assimilation.
In the early twentieth century, the images were used on
stereotypical postcards circulated among the white population,
showing what appeared to be compliant, transformed Aboriginal
subjects. The station closed in 1924 and disappeared from public
view until it was rediscovered by scholars years later. Aboriginal
Australians purchased the station in 1998, and, as Lydon describes,
today they are using the Coranderrk photographic archive in new
ways, to identify family members and tell stories of their own.
Emotions are not universal, but are experienced and expressed in
diverse ways within different cultures and times. This overview of
the history of emotions within nineteenth-century British
imperialism focuses on the role of the compassionate emotions, or
what today we refer to as empathy, and how they created relations
across empire. Jane Lydon examines how empathy was produced,
qualified and contested, including via the fear and anger aroused
by frontier violence. She reveals the overlooked emotional
dimensions of relationships constructed between Britain, her
Australasian colonies, and Indigenous people, showing that ideas
about who to care about were frequently drawn from the intimate
domestic sphere, but were also developed through colonial
experience. This history reveals the contingent and highly
politicised nature of emotions in imperial deployment. Moving
beyond arguments that emotions such as empathy are either 'good' or
'bad', this study evaluates their concrete political uses and
effects.
Emotions are not universal, but are experienced and expressed in
diverse ways within different cultures and times. This overview of
the history of emotions within nineteenth-century British
imperialism focuses on the role of the compassionate emotions, or
what today we refer to as empathy, and how they created relations
across empire. Jane Lydon examines how empathy was produced,
qualified and contested, including via the fear and anger aroused
by frontier violence. She reveals the overlooked emotional
dimensions of relationships constructed between Britain, her
Australasian colonies, and Indigenous people, showing that ideas
about who to care about were frequently drawn from the intimate
domestic sphere, but were also developed through colonial
experience. This history reveals the contingent and highly
politicised nature of emotions in imperial deployment. Moving
beyond arguments that emotions such as empathy are either 'good' or
'bad', this study evaluates their concrete political uses and
effects.
Fantastic Dreaming explores how whites have measured Australian
Aboriginal people through their material culture and domestic
practices, aspects of culture intimately linked to Enlightenment
notions of progress and social institutions such as marriage and
property. Archaeological investigation reveals that the Moravian
missionaries' attempts to "civilize" the Wergaia-speaking people of
northwestern Victoria centered on spatial practices, housing, and
the consumption of material goods. After the mission closed in
1904, white observers saw the camp settlements that formed nearby
as evidence of Aboriginal incapacity and immorality, rather than as
symptoms of exclusion and poverty. Conceptions of transformation as
acculturation survived in assimilation policies that envisioned
Aboriginal people becoming the same as whites through living in
European housing. These ideas persist in archaeological analysis
that insists on Aboriginality as otherness and difference, and
equates objects with identity. However Wergaia tradition was
place-based, and, often invisibly, Indigenous people maintained
traditional relationships to kin and country, resisting white
authority through strategies of evasion and mobility. This study
examines the complex role of material culture and spatial politics
in shaping colonial identities and offers a critique of
essentialism in archaeological interpretation.
Fantastic Dreaming explores how whites have measured Australian
Aboriginal people through their material culture and domestic
practices, aspects of culture intimately linked to Enlightenment
notions of progress and social institutions such as marriage and
property. Archaeological investigation reveals that the Moravian
missionaries' attempts to 'civilize' the Wergaia-speaking people of
northwestern Victoria centered on spatial practices, housing, and
the consumption of material goods. After the mission closed in
1904, white observers saw the camp settlements that formed nearby
as evidence of Aboriginal incapacity and immorality, rather than as
symptoms of exclusion and poverty. Conceptions of transformation as
acculturation survived in assimilation policies that envisioned
Aboriginal people becoming the same as whites through living in
European housing. These ideas persist in archaeological analysis
that insists on Aboriginality as otherness and difference, and
equates objects with identity. However Wergaia tradition was
place-based, and, often invisibly, Indigenous people maintained
traditional relationships to kin and country, resisting white
authority through strategies of evasion and mobility. This study
examines the complex role of material culture and spatial politics
in shaping colonial identities and offers a critique of
essentialism in archaeological interpretation.
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