The survey of the exodus from lowland Scotland's fishing, farming and urban-industrial communities seeks to evaluate the validity of negative claims about the emigrants' motives vis-a-vis the well-publicized inducements offered through both official and informal channels. Throughout the inter-war period farmers and farm workers displayed a much keener and more consistent interest in emigration than did their counterparts from the fishing community. Emigration from fishing communities probably approximates most closely to the image of the reluctant emigrant. The emigrationists on both sides of the Atlantic were confident that artisans and labourers could be trained to be successful colonial farmers. Both the Canadian government and the railway companies expanded their agency organization to take account of the vibrant post-war market for female emigrants. A significant amount of female emigration was orchestrated by the Canadian railway companies so that unaccompanied females could travel in protected parties.

For musicians, the sense of touch defines the physical experience of art: lips applied to reed, fingers pushing down keys or strings. A pianist or violinist has constantly to explore resistance, either in the instrument or in the playing body. This effort says something also about 'being in touch' in everyday life. There are many kinds of vibratos, some slow and liquid which colour long notes, some which last no more than an instant. The musical analogy to 'user-friendly' appears in one method for teaching beginning cellists to play in tune. It consists of plastering little bands of tape across the fingerboard, so that kids know exactly where to put their fingers. Romanticism provided a misleading vocabulary for the divide; musical notations such as innerlich or geistlich suggest that the musician's soul will at a particularly expressive moment withdraw to an immaterial, higher realm.

This chapter examines the representations of the Empire and Commonwealth in the conquest of Everest in British culture in the 1950s. The imperial connotations of the ascent of Everest were shaped in the interwar years, but altered by the Second World War and the independence of India. Images of 'Coronation Everest' persisted, long after the 'second Elizabethan age' had faded, because Everest helped to renegotiate and redefine the British Empire as something new the Commonwealth of Nations. British mountaineers in the Alps and Himalayas had described their climbing as a form of imperial conquest, exploration and adventure since the mid-nineteenth century. The aftermath of the Great War altered the earlier priorities of the Great Game, and continued British domination of India led to permission to climb Everest. British diplomats aided the Tibetans in a war against China by trading weapons with Tibet in exchange for permission to climb Everest.

The National Indian Association (NIA) was important because it pursued goals and served functions that were acceptable to both the Imperial Government and its critics. For most of the members of the NIA, the inoffensive trappings of Indian womanhood need not change so long as Indian women were allowed to interact, and were capable of interacting, in polite society. The behaviour of Indian men toward women in general and toward Indian women in particular, signified the eligibility of these men for inclusion in polite society. The role of women lay at the heart of the imperial class hierarchy. Class was the language that Indians usually used to negotiate their rank in British society. Discussion of Indian social hierarchy revolved around ways in which it was an obstacle to India's progress and the methods by which India's elite, with the help of Britain's, could effect social reform.

Chattel slavery, the dominant social institution, was thoroughly gendered in its designs and functions. A principal task of Lucille Mair's was to add women to the historical narrative, and to locate their anti-slavery contributions firmly within the vanguard of the political project of nation-building. Throughout the slavery period evidence indicates that enslaved women had extended their resistance network into bio-social zones associated with maternity. The economic culture retained by Africans in the Caribbean was used for resistance strategies in which women gained considerable social visibility and provided consistent leadership. The gender conception of the enslaved black woman as the seed of unfreedom resided at the core of the meaning and social reality of slavery. The 'natural rebel', on occasions, had to resist the tyranny of enslaved black men with the same degree of tenacity and may have experienced the struggle against slavery as an expedition against tyrannical male power.

This chapter argues the importance of seeing Books of Blood in a broader context of horror and 'weird' fiction. It then re-evaluate its meaning in the light of recent developments in fiction, with a focus on China Mièville's 2010 novel Kraken. Clive Barker's work is influenced as much by visual art as it is literature. The chapter considers William Blake's painting The Ghost of a Flea. Blake is one of Barker's great influences, and the way in which Blake sees the world in many ways prefigures Barker's own visionary consciousness. Although Blake acknowledges the literary Gothic, Barker's background is grounded in the theatre, and again the influence of the French avant-garde shows itself in his love of the Parisian Grand Guignol of the early twentieth century. Like Blake's Ghost of a Flea, Barker's use of horror is a starting point for an imaginative journey.

This chapter focuses on the twin issues of consciousness and assertion among Indian women in the colonial era. It attempts to trace the character of the indigenous feminism and determines whether the consciousness went beyond the question of individual empowerment to encompass a wider conception of women as a group which could be used as the basis for collective action. For high-caste educated women like Pandita Ramabai, Krupabai Satthianadhan and Soonderbai Powar, it was the treatment of women in each religion which emerges as the main issue in their process of conversion and their adherence to Christianity. Among Indian Christian women's writings, Krupabai's analysis offers the most intricate link between religion and a woman's identity and role. A large number of semi-literate women converted to Christianity towards the end of the nineteenth century, many at Ramabai's Sharada Sadan, the largest school for Brahmin widows in India.

This chapter considers the moving-image works by Derry artist Willie Doherty. The spirit of ambiguous presence and strategic indeterminacy is vital to Doherty's work, and it allows for art encounters relating to the post-Troubles moment that are crucially provisional in their meanings and effects. Doherty's work has sought to critique and re-cast specific characteristics of the dominant visual regimes that arise from or determine the conditions of conflict in the North of Ireland. Doherty's combination of astute conceptual and political critique has contributed to his resulting and lasting position as a major figure within international neo-conceptual practice. The recurring concerns and obsessive-compulsive rituals of Doherty's art address profound questions regarding both subjectivity and space. His evocations of sublime visions or haunted spaces offer alternative means to reflect on the strange 'normalisations' of the new peace-era reality. The chapter offers a close reading of certain aspects of Ghost Story.

In this chapter, the author looks at the long-term evolution of diverse models of territorial marginalisation and social exclusion and provides a general interpretative framework. She utilizes this theoretical background against the case of Naples in order to test its application in the context of southern European countries. The author begins with a historical look at the broad patterns of ethnically and class-defined spatial concentrations of poverty. She focuses on the historical timescale described by Enzo Mingione in Fragmented Societies. The author provides a description of different combinations of social polarisation and residential isolation in different urban contexts and of how they could affect social cohesion. She also focuses on the case of Naples, which both condenses aspects of other (south) European cities and is a rather peculiar case.

This chapter considers Agostino Brunias's portrayal of presumably enslaved dark-skinned Africans and Afro-Creoles. It evaluates Brunias's depictions of Africans and Afro-Creoles in light of the work of George Robertson and Isaac Mendes Belisario, two artists working in the colonial West Indies to whom Brunias is often compared. Robertson creates a mythic, ahistorical Arcadian landscape that disguises the colonial power that it implicitly supports. Brunias paints a definitively colonial space that underscores the merger of Africa and Europe. The chapter discusses Brunias's Handkerchief Dance on the Island of Dominica relative to two examples from North America, an unknown artist's eighteenth-century watercolour known as Plantation Scene and Christian Mayr's Kitchen Ball at White Sulphur Springs. In Robertson's work, the presence of black-skinned figures identifies Jamaica as part of the British colonial world even though the conventions of the artist's chosen aesthetic preclude any real evidence of the labour that necessitates this presence.

This chapter focuses on to the legality of slavery in eighteenth-century England and brought into prominent view two distinguishing and contradictory features of British life in the eighteenth century: liberty and property. It describes the cultural, physical, and legal entanglements of Britain and its colonial holdings on the eve of the Somerset case. Because these entanglements revealed the contradictions inherent in a legal system that condoned slavery and proclaimed everyone equal before the law, legal authorities were at times forced to create distinctions to try to reimpose order and coherence. The chapter analyzes the stakes of separation, the risks of a complete disentanglement, and how James Mansfield's ruling negotiated this terrain. It explores how the imperial state, through the jurisprudential process, contributed to the creation of whiteness in both the metropole and the colonies.

This bibliography lists selected editions of Larra’s artículos, works cited and further readings on Larra, and electronic sources on Larra's writings.

Anglo-Indian women's involvement in sports in the Indian empire, their aptitude for hunting and shooting reveals the interdependence and interaction of the social construction of gender and the dictates of British imperialism. 'Sport was an obsession in British India', replete with practical and symbolic import for Anglo-Indians and colonized peoples. Sports enabled the British to 'keep the flag flying', for the edification and intimidation of the colonized peoples, providing a demonstration of the courage, vitality, and physical prowess of the imperial race. Women's involvement in a sport normally associated with men had important symbolic implications for British imperialism in India. British rule in India was, according to the official imperial line, subject to few challenges from the colonized peoples, who supposedly recognized and accepted the civilizing benefits of the Raj and its Pax Britannica.

Emigration became a significant European phenomenon in the century before the First World War. In the course of the nineteenth century emigration was woven indelibly into the fabric of Scottish life and lore. As in the nineteenth century, many emigrants continued to be recruited by private individuals or commercial agencies. Australia, New Zealand and British South Africa absorbed most of the residue of emigrants from both Scotland and the British Isles at large. The Scottish movement, like that from the British Isles as a whole, was concentrated very markedly in the 1920s. Since at least the 1880s the United States had been moving away from a policy of unrestricted immigration and its traditional image as a receptacle for the downtrodden of Europe. In Scotland, wartime decline was quickly reversed after the return to peace ushered in a renewed outflow that was to have notable demographic effects on the country.