Show times are moments when museums organise comprehensive and definitive exhibitions in connection with a major event in the life of the community. This chapter looks at four exhibitions of indigenous art, between 1967 and 1992, organised by close collaboration with Canada's national museums. The series begins with The Indians of Canada Pavilion organised for Montreal's Expo '67 in Canada's centennial year. The second show, The Spirit Sings, was organised for the Calgary Winter Olympics in 1988. The final two, Indigena and Land, Spirit, Power, were mounted in 1992, the 500th anniversary of Columbus's first voyage to the Americas. Each of the shows marked an event that drew national and international attention. Each became a site of indigenous intervention into standard narratives of Canadian history, while being exploited by indigenous artists to focus public attention on contemporary issues such as land claims, sovereignty and social problems.

This chapter looks at a development within institutional critique as bracketed by the work of Hans Haacke and Andrea Fraser, and highlights their interest in art as a site of social interaction. A fundamental Marxist critique of the political economy shows that money does not produce value only abstract labor can produce value. The chapter then focuses on the connection made by Fraser between the personal and the financial transaction. For the curators to place Haacke's institutional critique into an exhibition concerned with the influences of post-structuralism and psychoanalytic discourses on art was to interpret gender as a type of 'institution'. Descriptions of art from the general catalogue were intercut with civic documents, and reform and philanthropist theory, especially descriptions of the poor. The chapter examines the social relations of the work, and observes its hybridisation of conceptualist and feminist strategies.

This chapter shows how people in England chose to understand and represent the harem and for what ends could differ dramatically. It focuses on the ways in which ideas about the harem and slavery entered English gender debates and helped to create versions of English national identity in opposition to Islam understood in negative terms. The relationship between foreign policy and domestic gender debates is especially manifest when considering the widespread concern with prostitution, or 'white slavery'. The notion of 'white slavery' was redefined through these related movements' linking of foreign affairs and domestic politics. For anti-slavery workers, Christian missionaries and others, the Muslims in want of guidance existed at the peripheries of the British imperial system in places such as occupied Egypt. Anti-slavery ideology, however, was flexible enough to appeal to a number of people with different points of view.

This chapter suggests that Frantz Fanon's conception of the 'where to begin' forecloses a French Creole conception of the past and by doing so suggests a conception of the collective that condemns the Creole communities to the perpetual hell of alienation. His conception of 'where to begin?' is an awakening which takes the form of a psychological tabula rasa. The event takes place in the man of colour's unconscious. His liberation occurs on two levels: emancipation from himself and from the white world; and a swift and trenchant rupture with the old world, for there is no emancipation without a violent break. Peau noire is full of pleas for swift action, though Fanon thought that it was too late for the Antilleans. Creolisation results from the tension between two phenomena. They are the presence of strong contrasts and differences, and the creation of a unity.

This chapter examines the Committee on the Elimination of Racial Discrimination's (CERD) contribution to the development of indigenous peoples' rights. It reviews and analyses the role of the Committee regarding the overall development of indigenous peoples' rights under international human rights law. The chapter explores how it has given depth to the International Convention on the Elimination of all Forms of Racial Discrimination (ICERD) to ensure it can cover several key issues faced by indigenous peoples. It focuses on CERD's effort to invite States to adopt effective measures to combat structural forms of racial discrimination. The chapter also examines how CERD has developed a strong approach to protect indigenous peoples' rights to lands and territories. It also explores how CERD has played an important role to ensure indigenous peoples' access to and control over their natural resources.

This chapter discusses some aspects of memory, children and trauma. Trauma was evident in many stories told by the author's interviewees. The chapter introduces the use of oral history as a key methodology. Memory is the past in mind, history is the past outside of it, but the borders are not only blurred but porous. Much work within memory studies deals with the collective act of remembering and not with the individual. Oral history has also revealed routines and the adaptability of these children living with the threat of or in the aftermath of bombing. Like the state and like local administrators, families and children developed coping strategies, some of which helped mitigate fear and reduce traumatic responses. The idea of collective memory remains powerful, but is perhaps overused.

This chapter discusses the politics and poetics of affect in relation to the generic characteristics of melodrama and pantomime in the first half of the nineteenth century. Newey argues that melodrama and pantomime use fantasy and excess to link political protest and topical commentary with strong feeling. Using the pantomimes of the prolific London manager and playwright, Nelson Lee, the chapter locates pantomimic topicality and political comment in the ritual and symbolic elements of pantomime as well as its resort to fantasy and excess. Following Poole and Sanders’ explorations of the melodramatic structure of feelings, Newey argues that pantomime also reveals how early Victorians felt about themselves.