In this chapter, the author discusses the contemporary tensions of social change inspired by the Polanyian concept of the double movement. He interprets the double movement as a simultaneous combination of dis-embeddedness which destroys established social bonds and habits in order to accommodate new market opportunities, and re-embeddedness creating new social bonds and institutions. The author locates the interpretative frame in a more precise historical and sociocultural context where the double movement happens within the present globalised and individualised processes of change in the industrially advanced countries. He discusses the current perspectives of contemporary societies and the possibility of capitalism ending. The author considers the European context, while not ignoring the impact of global interdependence. He elaborates the analysis in order to take into account the effects of the long-lasting economic and financial crisis.

This section presents an annotated critical edition of En este país , one of the ‘artículos de costumbres’, a type of satirical sketch that was popular in nineteenth-century Europe, by the Romantic journalist Mariano José de Larra (1809–37).

This chapter draws authors own experiences of researching and writing about British women missionaries in South India during the nineteenth century. Writing a feminist history of white women and colonialism sensitive to issues of difference involves more than capturing the complex qualities of hierarchy embedded in past narratives. The missionary texts recount a story about Indian women and the efforts of British 'ladies' to emancipate them from the bounds of both culture and religion. Talal Asad's critique of anthropological translations raises a number of points relevant to Hayden White's historical method. White's depiction of historical writing as fictional remains an accurate and important qualifier to the issues of power and meaning raised by Asad and Edward Said. The missionary discourse of women's work is revealed as a process of 'othering' which constructs Indian women as converse of their free and active British sisters through the image of the zenana victim.

The Charlotte Brontes were big business upon the 1930s stage. Adaptations of the sisters' novels, particularly Charlotte's Jane Eyre, had always been popular at the box office; but from the late 1920s, there was an unprecedented biodrama boom. This chapter explores Bronte biodrama as a critically reflexive art: a notable example of popular culture in dialogue with scholarship, heritage and tourism. Following a brief survey of the public interest afforded to Bronte relics and remains during the 1920s and 1930s, two case studies are developed: Alfred Sangster's popular stage success, The Brontes and Rachel Ferguson's satirical failure, Charlotte Bronte. The provisional nature of biography and edition is highlighted by Shorter's position on Charlotte's time in Brussels and her relationship with Constantin Heger. Playwrights taking the Brontes as their subjects in the 1930s enjoyed access to more primary material than ever before: printed texts, commemorative spaces and museum objects.

This chapter seeks to reassert the presence of Charlotte Bronte in Brussels through analyses of literary tourists' accounts of their journeys to and around the Pensionnat Heger. Reading these narratives within a critical framework of literary tourism theory, the chapter aims to demonstrate how Brussels literary tourism is situated within and contributes to the Bronte legacy more broadly, particularly with regard to the parallel mythologisation of the Bronte sisters at Haworth parsonage. The chapter focuses on two themes that have emerged as the dominant issues at stake in the legacy of Bronte tourism at Haworth to date: gender and nation. While Haworth serves to reiterate Charlotte Bronte's place as an English, female writer, the chapter suggests that Brussels offers a space where an alternative narrative unfolds, one that offers possibilities for reading the crafting of female independence through cosmopolitan interactions.

This chapter focuses on the legal definition of 'race', an area riddled with Canadian imperialist thought and practice, at the moment when the issue of 'Eskimo status' was catapulted before the Supreme Court of Canada. The crucial question posed in the case was whether 'Eskimos' were 'Indians' under the Canadian constitutional framework. At the time, the affirmative decision was derisively labelled 'an absurd little mouse' by Diamond Jenness, a leading white Canadian anthropologist, who borrowed it from the Latin of Horace. The 'discovery' of 'blonde Eskimos' in a remote area near the Bering Strait set anthropological tongues to wagging in earnest, until researchers unveiled the puzzle. The federal government insisted that Eskimos were distinct from Indians, and that the cost should be shouldered by the province of Quebec.

This chapter focuses on Clive Barker's Tortured Souls and Mister B. Gone, which shows a sustained engagement with the body and continues to escape the boundaries of classic horror to form its own elaborate mythologies. The Cenobites, characters who straddle the line between the torturer and the tortured, are possibly Barker's most famous creation; their stories have developed over ten films and an equally impressive number of comics. Like Hellraiser, Tortured Souls proposes a new carnal mythology introducing a pantheon of transmogrified superhumans. Mister B. Gone opens with a three-word exhortation: 'Burn this book'. The experience of reading Mister B. Gone is framed around finding out more about terrific deeds and losing one's mind in the process. Mister B. Gone is more than a straightforward horror novel chronicling the life of a fictional demonic memory.

This chapter analyses the motives that caused institutions in the United Kingdom initially to encourage Indians to study in Britain. Britain's occupation of India was part of a global civilising process that had been taking place for millennia. If reformists' theories could become political practice, then there was no more obvious method than in the preparation of Indian candidates for the Indian Civil Service. To include Indians in the civilising mission fitted admirably the elitist notions of the reformist agenda. In 1867, the Conservative Secretary of State, Sir Stafford Northcote, created nine competitive scholarships to enable Indians to study at British universities for the exams. The history of the Gilchrist scholarships from 1866 to 1896 highlights the motives and contradictions in British policy toward Indians studying in the United Kingdom.