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An ambitious account of Indigenous-settler relationships and struggles over Indigenous rights in British white settler colonies from the 1770s to 1830s.
This collection brings methods and questions from humanities, law and social sciences disciplines to examine different instances of lawmaking. Contributors explore the problematic of past law in present historical analysis across indigenous Australia and New Zealand, from post-Franco Spain to current international law and maritime regulation, from settler colonial humanitarian debates to efforts to end cruelty to children and animals. They highlight problems both national and international in their implication. From different disciplines and theoretical positions, they illustrate the diverse and complex study of law’s history.
This collection brings together world-leading and emerging scholars to explore how the concept of "protection" was applied to Indigenous peoples of Britain’s antipodean colonies. Tracing evolutions in protection from the 1830s until the end of the nineteenth century, the contributors map the changes and continuities that marked it as an inherently ambivalent mode of colonial practice. In doing so, they consider the place of different historical actors who were involved in the implementation of protective policy, who served as its intermediaries on the ground, or who responded as its intended "beneficiaries." These included metropolitan and colonial administrators, Protectors or similar agents, government interpreters and church-affiliated missionaries, settlers with economic investments in the politics of conciliation, and the Indigenous peoples who were themselves subjected to colonial policies. Drawing out some of the interventions and encounters lived out in the name of protection, the book examines some of the critical roles it played in the making of colonial relations.
At last a history that explains how indigenous dispossession and survival underlay and shaped the birth of Australian democracy. The legacy of seizing a continent and alternately destroying and governing its original people shaped how white Australians came to see themselves as independent citizens. It also shows how shifting wider imperial and colonial politics influenced the treatment of indigenous Australians, and how indigenous people began to engage in their own ways with these new political institutions. It is, essentially, a bringing together of two histories that have hitherto been told separately: one concerns the arrival of early democracy in the Australian colonies, as white settlers moved from the shame and restrictions of the penal era to a new and freer society with their own institutions of government; the other is the tragedy of indigenous dispossession and displacement, with its frontier violence, poverty, disease and enforced regimes of mission life.
"Sometimes I feel myself to have been the last colonial." This, in his own words, is the extraordinary story of the life and career of Stuart Hall—how his experiences shaped his intellectual, political, and theoretical work and how he became one of his age's brightest intellectual lights. Growing up in a middle-class family in 1930s Kingston, Jamaica, still then a British colony, the young Stuart Hall found himself uncomfortable in his own home. He lived among Kingston's stiflingly respectable brown middle class, who, in their habits and ambitions, measured themselves against the white elite. As colonial rule was challenged, things began to change in Kingston and across the world. In 1951 a Rhodes scholarship took Hall across the Atlantic to Oxford University, where he met young Jamaicans from all walks of life, as well as writers and thinkers from across the Caribbean, including V. S. Naipaul and George Lamming. While at Oxford he met Raymond Williams, Charles Taylor, and other leading intellectuals, with whom he helped found the intellectual and political movement known as the New Left. With the emotional aftershock of colonialism still pulsing through him, Hall faced a new struggle: that of building a home, a life, and an identity in a postwar England so rife with racism that it could barely recognize his humanity. With great insight, compassion, and wit, Hall tells the story of his early life, taking readers on a journey through the sights, smells, and streets of 1930s Kingston while reflecting on the thorny politics of 1950s and 1960s Britain. Full of passion and wisdom, Familiar Stranger is the intellectual memoir of one of our greatest minds.
Assimilation was an ideology central to European expansion and colonisation, an ideology which legitimised colonisation for centuries. Assimilation and Empire shows that the aspiration for assimilation was not only driven by materialistic reasons, but was also motivated by ideas. The engine of assimilation was found in the combination of two powerful ideas: the European philosophical conception of human perfectibility and the idea of the modern state. Europeans wanted to create, in their empires, political and cultural forms they valued and wanted to realise in their own societies, but which did not yet exist. Saliha Belmessous examines three imperial experiments - seventeenth- and eighteenth-century New France, nineteenth-century British Australia, and nineteenth and twentieth-century French Algeria - and reveals the complex inter-relationship between policies of assimilation, which were driven by a desire for perfection and universality, and the greatest challenge to those policies, discourses of race, which were based upon perceptions of difference. Neither colonised nor European peoples themselves were able to conform to the ideals given as the object of assimilation. Yet, the deep links between assimilation and empire remained because at no point since the sixteenth century has the utopian project of perfection - articulated through the progressive theory of history - been placed seriously in question. The failure of assimilation pursued through empire, for both colonised and coloniser, reveals the futility of the historical pursuit of perfection.